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The revelation passes quickly from Persia (Dan 11:2) and the kingdom of Alexander (Dan 11:3, Dan 11:4), to the description of the wars of the kingdoms of the south and the north, arising out of the latter, in which wars the Holy Land, lying between the two, was implicated. Regarding Persia it is only said that yet three kings shall arise, and that the fourth, having reached to great power by his riches, shall stir up all against the kingdom of Javan. Since this prophecy originates in the third year of the Persian king Cyrus (Dan 10:1), then the three kings who shall yet (עוד) arise are the three successors of Cyrus, viz., Cambyses, the pseudo-Smerdis, and Darius Hystaspes; the fourth is then Xerxes, with whom all that is said regarding the fourth perfectly agrees. Thus Hävernick, Ebrard, Delitzsch, Auberlen, and Kliefoth interpret; on the contrary, v. Lengerke, Maurer, Hitzig, and Kranichfeld will make the fourth the third, so as thereby to justify the erroneous interpretation of the four wings and the four heads of the leopard (Dan 7:6) of the first four kings of the Persian monarchy, because, as they say, the article in הרביעי necessarily requires that the fourth is already mentioned in the immediately preceding statements. But the validity of this conclusion is not to be conceived; and the assertion that the O.T. knows only of four kings of Persia (Hitzig) cannot be established from Ezr 4:5-7, nor from any other passage. From the naming of only four kings of Persia in the book of Ezra, since from the end of the Exile to Ezra and Nehemiah four kings had reigned, it in no way follows that the book of Daniel and the O.T. generally know of only four. Moreover, this assertion is not at all correct; for in Neh 12:22, besides those four there is mention made also of a Darius, and to the Jews in the age of the Maccabees there was well known, according to 1 Macc. 1:1, also the name of the last Persian king, Darius, who was put to death by Alexander. If the last named, the king who by great riches (Dan 11:2) reached to a higher power, is included among the three previously named, then he should have been here designated “the third.” The verb עמד, to place oneself, then to stand, is used here and frequently in the following passages, as in Dan 8:23, in the sense of to stand up (= קוּם), with reference to the coming of a new ruler. The gathering together of greater riches than all (his predecessors), agrees specially with Xerxes; cf. Herodot. iii. 96, vi. 27-29, and Justini Histor. ii. 2. The latter says of him: ”Divitias, non ducem laudes, quarum tanta