Daniel 11:38 · Bible study
Daniel 11:38 Commentary: The God of Fortresses
Hebrew · 11 what the commentators say
Meaning in one sentence
Who is the 'god of fortresses' (Mauzzim) that Antiochus Epiphanes honors?
Research Summary
- Meaning: The king will honor a foreign deity of fortresses, lavishing treasure on a cult of military power.
- Key words: מעזים (ma‘uzim, "strongholds"), יכבד (yekhabbed, "he will honor", Piel imperfect), and על־כנו (’al-kanno, "in its place/stead").
- Main debate: Whether the god of fortresses is Jupiter Capitolinus, a personification of war, or a later application to the veneration of saints.
- Theological theme: The human tendency to replace the living God with a deity of power, wealth, and protection.
- Best use: As a historical anchor for the Maccabean period and a typological warning against idolatry of force.
Translation Comparison
BSB Berean Standard Bible 2020
And in their place, he will honor a god of fortresses—a god his fathers did not know—with gold, silver, precious stones, and riches.
WEB World English Bible 2000
But in their place, he will honor the god of fortresses. He will honor a god whom his fathers didn’t know with gold, silver, and with precious stones and pleasant things.
KJV King James Version 1769
But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things.
ASV American Standard Version 1901
But in his place shall he honor the god of fortresses; and a god whom his fathers knew not shall he honor with gold, and silver, and with precious stones and pleasant things.
YLT Young's Literal Translation 1898
And to the god of strongholds, on his station, he giveth honour; yea, to a god whom his fathers knew not he giveth honour, with gold, and with silver, and with precious stone, and with desirable things.
Darby Darby Bible 1890
And in his place will he honour thegod of fortresses; and agod whom his fathers knew not will he honour with gold and silver, and with precious stones and pleasant things.
Douay-Rheims Douay-Rheims Bible 1899
But he shall worship the god Maozim, in his place: and a god whom his fathers knew not, he shall worship with gold, and silver, and precious stones, and things of great price.
Translations in other languages (10 available)
Mas honrará en su lugar al dios Mauzim, dios que sus padres no conocieron: honrarálo con oro, y plata, y piedras preciosas, y con cosas de gran precio.
Mas em seu lugar honrará ao deus das fortalezas, um deus que seus pais nem sequer conheceram; ele o horará com ouro, prata, pedras preciosas, e com coisas de grande valor.
Toutefois il honorera le dieu des forteresses sur son piédestal; à ce dieu, que ne connaissaient pas ses pères, il rendra des hommages avec de l’ or et de l’ argent, avec des pierres précieuses et des objets de prix.
Aber anstatt dessen wird er den Gott der Festungen ehren; denn er wird einen Gott, davon seine Väter nichts gewußt haben, ehren mit Gold, Silber, Edelsteinen und Kleinoden
En hij zal den god Mauzzim in zijn standplaats eren; namelijk den god, welken zijn vaders niet gekend hebben, zal hij eren met goud, en met zilver, en met kostelijk gesteente, en met gewenste dingen.
Ma onorerà l’iddio delle fortezze nel suo luogo di culto; onorerà con oro, con argento, con pietre preziose e con oggetti di valore un dio che i suoi padri non conobbero.
A na miejscu Boga najmocniejszego czcić będzie boga, którego nie znali ojcowie jego; czcić będzie złotem i srebrem i kamieniem drogiem i rzeczami kosztownemi.
Но богу крепостей на месте его будет он воздавать честь, и этого бога, которого не знали отцы его, он будет чествовать золотом и серебром, и дорогими камнями, и разными драгоценностями,
他倒要 敬拜 保障 的神，用金、銀、寶 石 和可愛之物 敬奉 他列祖 所 不 認識 的神。
But in place of this he will give honour to the god of armed places, and to a god of whom his fathers had no knowledge he will give honour with gold and silver and jewels and things to be desired.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Daniel 11:38
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Daniel 11:38 describes a decisive shift in the religion of the king (Antiochus Epiphanes): he rejects the gods of his fathers (v.37) and instead honors a deity associated with fortresses or strongholds, called the 'god of fortresses' (מעזים, ma‘uzim). The meaning of this phrase, however, is debated. Calvin identifies it with Jupiter Capitolinus, 'a god of bulwarks,' whom the Romans specially revered. Barnes notes that Gesenius and others take it as Mars, the god of war, while Hävernick prefers Jupiter Capitolinus. Keil and Delitzsch argue that it is not a specific deity but a personification of war itself: 'the taking of fortresses he will make his god.' Still, most agree on the fundamental pattern: the king worships military might and lavishes treasure on this new cult. The word for 'honor' (יכבד, yekhabbed) is the same term used elsewhere for honoring God (e.g., Prov 3:9), suggesting the king gives divine homage to raw power.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Jupiter Capitolinus: Based on Antiochus’s time in Rome and his building of a temple to Jupiter Capitolinus at Antioch (Livy). Supported by Calvin, Lange, Jamieson-Fausset-Brown.
- Personification of war: Keil & Delitzsch argue it is not a specific deity but war itself, since the king honors only military might and fortresses.
- Protestant anti-Catholic application: Clarke and Gill identify the god with the worship of saints and martyrs as protectors (Mahuzzim), citing parallels in medieval devotion.
What is clear: The king rejects the gods of his fathers and devotes himself to a deity of power and fortresses, which his dynasty had not previously served.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the king | The king is Antiochus IV Epiphanes, as the historical context of Daniel 11 indicates. | Some traditions see a direct reference to the end-times Antichrist, while others hold that the passage refers solely to Antiochus with typological application to later figures. |
| Meaning of 'god of fortresses' | It refers to a deity associated with military strength and strongholds, previously unknown to the Seleucid dynasty. | Interpretations include Jupiter Capitolinus (Calvin, Lange, Jamieson-Fausset-Brown), the personification of war itself (Keil & Delitzsch), or, in later Protestant readings, the Roman Catholic veneration of saints and martyrs as protectors (Clarke, Gill). |
| Literary unity of Daniel 11:36-39 | The passage is part of the continuous prophecy about the king described from v.21 onward. | Some earlier interpreters (e.g., certain Church Fathers) thought the description shifted from Antiochus to Antichrist at v.36; modern commentators largely reject that view (Cambridge Bible). |
| The offerings of gold, silver, and precious stones | These symbolize the king's extravagant devotion to his new god. | Catholics and Orthodox read these as descriptive of temple adornment in general; Protestant reformers saw a specific parallel to the wealth lavished on statues and shrines in medieval churches. |
Historical & Cultural Context
Daniel 11 recounts a detailed prophecy of the Hellenistic kingdoms, culminating in the reign of Antiochus IV Epiphanes (175, 164 BC). This king, who persecuted the Jews and desecrated the Jerusalem temple (setting up an altar to Zeus Olympius), is described as a 'vile person' (v.21) who obtains the throne through flattery. Historically, Antiochus spent time in Rome as a hostage, where he observed Roman religion and military power. Lange notes that 'the god of fortresses' may well be Jupiter Capitolinus, the chief deity of the Roman state, to whom Antiochus began to erect a temple in Antioch (Livy 41.20).
This fits the phrase 'a god whom his fathers knew not': no Seleucid king had before given such devotion to a Roman god. The verse emphasizes the king's lavish offerings, gold, silver, precious stones, reflecting the scale of his dedication. The surrounding context (v.36-39) shows a king who magnifies himself above every god, yet paradoxically honors this one deity. The Cambridge Bible insists that the passage refers solely to Antiochus, not a future Antichrist, though many have seen a typological pattern. The phrase 'in its place' (על־כנו, ‘al-kanno) likely means 'in the place of all other gods,' as Keil and Delitzsch argue. This king, who should have known the God of Israel from the history of his forefathers (the Seleucids had contact with Jews), instead devotes himself to an alien cult of military power.
Textual Notes
The supplied commentaries do not note any significant textual variants for this verse. The Hebrew text is stable across manuscripts. The phrase מעזים (ma‘uzim) has been vocalized consistently, though some early versions (Vulgate, Septuagint) transliterate it as a proper name (Maozim).
Reception History
In the early church, Jerome and others read Daniel 11:38 as a prophecy of Antichrist, seeing Antiochus as a type. During the Reformation, Protestant commentators like Calvin and Luther applied it to the Papacy, identifying the 'god of fortresses' with the veneration of saints and the invocation of Mary as protectors. Catholic interpreters typically read the passage historically, focusing on Antiochus’s syncretism and his introduction of foreign cults. In modern scholarship, the historical-critical method has largely settled on Antiochus IV as the referent, though the typological connection to Antichrist remains a theme in some evangelical and dispensational circles.
Preaching This Verse
Three-point outline
- Rejection of the familiar gods. The king despises the gods of his fathers and any traditional deity, including the desire of women (perhaps Tammuz or Adonis). This sets the stage for a radical new allegiance.
- Elevation of the god of fortresses. He honors a deity associated with strongholds, military power, security, and conquest. Whether Jupiter Capitolinus or war itself, the object is power.
- Extravagant offerings to an unknown god. He lavishes gold, silver, precious stones, and pleasant things on this new god, showing his complete devotion.
Five-point outline
- The king's self-deification (v.36-37): He exalts himself above every god.
- Rejection of ancestral religion: He does not honor the god of his fathers.
- The new god of fortresses: He worships a previously unknown deity of military might.
- The wealth poured into this worship: gold, silver, costly stones.
- The political and military implications: He deals with strong fortresses by the help of a foreign god (v.39).
Illustration hooks
- Modern idolatry of national security: How nations spend billions on defense while neglecting human needs, as if military power were a god to be appeased.
- The cost of misplaced devotion: Think of what people lavish on hobbies, status, or fears, time, money, energy that could go to God.
- Unknown gods: People often worship what they do not fully understand, luck, fate, or political power, offering sacrifice without relationship.
Questions your congregation is asking
- Is this about Antiochus or the Antichrist? Many want to know if this prophecy points to a future end-times figure.
- What does it mean that he honors a god his fathers did not know? How can someone worship a god they have no tradition of?
- How can we keep from falling into a similar idolatry of power? The passage challenges us to examine where our real trust lies.
Leading a Discussion
This passage confronts us with the stark reality of idolatry on a national scale. A king who had every opportunity to know the true God instead invents a new religion based on force. As you reflect, consider what 'gods of fortresses' we might be tempted to serve in our own lives.
Discussion questions
- Read Daniel 11:36-39. What does the king's exaltation of himself above 'every god' reveal about his character?
- The god of fortresses is described as one 'whom his fathers knew not.' Why do you think the king chooses to honor a previously unknown deity?
- What might the 'gold, silver, precious stones, and pleasant things' represent in terms of the king's priorities?
- How does the context of the Maccabean persecution help you understand this verse historically?
- In what ways do nations today 'honor' military power as a god, even if they don't call it worship?
- What personal 'fortresses' do we sometimes trust in, wealth, security, reputation, instead of God?
- How does the gospel of Jesus Christ offer a different picture of power: not force, but sacrificial love?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 44:9 | Everyone who makes a carved image is vain. The things that they delight in will not profit. Their own witnesses don’t see, nor know, that they may be disappointed. |
| I Timothy 4:1 | But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, |
| Revelation of John 13:12 | He exercises all the authority of the first beast in his presence. He makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. |
| Revelation of John 13:17 | and that no one would be able to buy or to sell unless he has that mark, which is the name of the beast or the number of his name. |
| Revelation of John 17:1 | One of the seven angels who had the seven bowls came and spoke with me, saying, “Come here. I will show you the judgment of the great prostitute who sits on many waters, |
| Revelation of John 17:5 | And on her forehead a name was written, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH.” |
| Revelation of John 18:12 | merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every vessel made of most precious wood, and of brass, and iron, and marble; |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies the "god of forces" with saints and angels invoked as guardians and mediators, a practice he argues was absent in the apostolic church. He directly applies this to Roman Catholic veneration of Mary and saints, including the formal establishment of image worship by the seventh general council in 787.
Barnes' Notes on the Bible Protestant 1832
Barn
Calvin's Commentaries Reformed 1564
Calvin argues that the Romans were not simply ignorant pagans but deliberately treated religion as a
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator insists the entire passage refers to Antiochus Epiphanes alone, rejecting the view that verses 36-45 shift to a future Antichrist. They argue that a continuous description with no break cannot refer to two different figures, and that New Testament traits of Antichrist do not justify reading that figure back into Daniel.
Geneva Bible Notes Reformed 1599
The Geneva Notes observe that this ruler will honor a deity called Mauzzim, meaning fortresses or strongholds, a god his fathers did not know. He will lavish gold, silver, precious stones, and pleasant things upon this new god, emphasizing both the novelty and material extravagance of his worship.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the "god of forces" as the Catholic veneration of departed saints, whom he calls protectors or Mahuzzim. He argues this practice replaces Christ as
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue the "god of fortresses" is not any known pagan deity but the personification of war itself. The king abandons all other gods and makes military conquest his religion, sacrificing everything to it. This god was unknown to his fathers because no previous king had deified war in this way.
Lange's Commentary Reformed 1857
Lange distinguishes genuine from interpolated sections in this chapter, arguing that the extremely detailed historical predictions in verses 5 through 39 were likely added by a later Maccabean writer to show God's control over history. He views the more general opening and closing verses as Daniel's original prophecy, while the detailed middle portion was inserted to give comfort during the unprecedented Maccabean persecution.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry focuses on the character of Antiochus Epiphanes as a "vile person" who seizes power through flattery and deceit rather than rightful honor. He observes that Antiochus directs his treachery especially against the holy covenant, using lies and betrayal to attack God's people, yet all his schemes remain under God's sovereign timetable and ultimately do not prosper.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley identifies the "God of forces" in this passage as Jupiter Olympius, noting that this foreign deity was never worshipped by the Syrians until Antiochus formally introduced it. For Wesley, the verse points to a specific historical innovation in pagan worship rather than a general description of military might.