Daniel 12





1 “And at that time shall Michael stand up, the great prince

which standsth for the children of thy people: and there shall be a

time of trouble, such as never was since there was a nation even to

that same time; and at that time thy people shall be delivered, every

one that shall be found written in the book.” The rendering of the

Septuagint is “And unto that place shall come Michael the archangel, who

standeth over (ἐπὶ - epi - for) the children of thy people; that day shall be a day

of affliction, such as was not from the day when they were [presumably the

Jews as a nation] till that day, and in that day every people shall be exalted

whose name is found written in the book,” reading lko μ[ instead of Alko

ÚM[. Theodotion’s rendering is, “In that time shall stand up Michael, the

great prince that standeth for the children of thy people, and it shall be a

time of affliction such as there has not been since there was a nation upon

the earth till that time: in that time shall thy people be saved, every one

who is written in the book.” The Peshitta rendering is, “At that time shall

stand up Michael, the great angel who is overseer over the children of thy

people, and it shall be a time of affliction such as has not been from the

days of eternity; there shall be delivered of the children of thy people every

one who is found written in the book.” The rendering of the Vulgate is in

close agreement with the Massoretic text. The difference in the first clause

between the text of the Septuagint and that represented by the Massoretic

text and that of the versions which follow it is of importance. It is hardly

possible to suggest any Hebrew word for the place which can have been

suggested by t[e, the word used here for “time.” Both versions of the

clause look like attempts to supply a link of connection which was

wanting in the text before them. This supports our idea that the eleventh

chapter is mainly an interpolation. It would seem that the Septuagint

translator had before him a text having some derivative possibly of lls,

perhaps in the passive of the pilpel, which has no extant example. And at

that time. The connection would naturally imply the time of the destruction

of the oppressor — the king of the south. When he was cut off “without a

helper” would be a time one would expect of joy, not of affliction. It may

refer to the coming of the oppressor from Egypt with “great rage.” If that

produced the great affliction, what is the result of Michael’s standing up? It

seems as if the connection here were hopelessly broken; some dislocation

has occurred. Michael the great prince which standeth for the children of

thy people (see ch.10:21). “Thy people,” this pronominal suffix

only occurs once in the previous chapter, in the fourteenth verse, in a

clause that does not harmonize with the context — a clause that we think

is a portion of the missing vision of Daniel. Shall stand up. This, taken in

connection with his function, means he shall come for the help of Israel.

And there shall be a time of trouble, such as never was since there was a

nation. This is certainly not what might be expected to result from Michael

arising for the deliverance of the people of God. It certainly may be

intended to explain the fact that Michael does “stand up.” But in the

succeeding verses we have no account of special deliverance being given to

Israel. The natural meaning of this would be that from the time that Israel

began to be a nation there had not been such affliction. It might mean that

never since there were nations had there been such a persecution. Either of

these interpretations would be true. Never in the history of Israel had there

been such a persecution, because the attempt to force the people to

worship Jupiter was met by a far fiercer resistance than that which met

Jezebel’s attempt to make Israel worshippers of Baal. The people were not

then so permeated with love and honor to Jehovah as they were now.

Further, there was more kindred between Baal-worship and that of

Jehovah originally than between the latter and the worship of Jupiter. Baal

means simply” Lord,” and Jehovah seems to have been worshipped under

that title (Hosea 2:16). A collateral proof of this is the fact that Saul

named one of his sons after “Baal” — Eshbaal (equivalent to Ishbosheth),

I Chronicles 8:33; and Jonathan also named his son from Baal —

Meribaal (equivalent to Mephibesheth), Ibid. v. 34. The plea

might thus be advanced that Baal-worship was a revival of an ancient cult.

Hence the persecution, severe as it was, would not be so severe as under

Antiochus. Yet, again, the Greek intellect, keen and polished as it was,

could persecute in a way more thorough and complete. If fiercer

persecution for religious views could not have been at any earlier time in

Jewish history, in no other country would there have been any persecution

at all, because there would have been no resistance to the will of the

monarch. Our Lord, in Matthew 24:21, has this passage in mind, and

uses terms borrowed from it to describe the sufferings to be endured by the

Jews at the hands of the Romans. when Jerusalem shall be besieged and

taken. It is to be observed that while in Daniel the comparison is only with

the past, in Matthew there is added a reference to the future, “No, nor ever

shall be.” Nothing, then, shall equal the appalling horrors of the siege and

sack of Jerusalem. And at that time thy people shall be delivered. The

mere fact of deliverance is mentioned, but the nature of the deliverance is

not indicated there; cessation of persecution would not be deliverance, for

only Israel was persecuted. The application of the phrases of our Lord have

a totally different reference — the Jews perished, the Christians were

delivered. There is here another evidence of dislocation. Every one that

shall be found written in the book. There seems to be a faint reminiscence

of this in Philippians 4:3, and a clearer one in Revelation 13:8. Although

“books” is here referred to, and referred to also in ch.10:21, yet the

“books” are different. The “book” in the tenth chapter contains presumably

an account beforehand of all that is to happen. This book is, so to speak, a

register of the names of those who should stand through the fiery trial that

was to try them and maintain their faithfulness.



The Roll of the Universal Church (ch. 11:1-12:1)


“Thy people shall be delivered, every one that shall be found written in the

book” (ch.12:1). Two remarks here:


1.      That, deeply interesting as may be the eleventh chapter considered as

prophecy, and so demanding minute historical exposition, there does

not seem to be much admitting of strictly homiletical treatment. The

impression of others may be different; but that is our view; and we

act upon it by advancing to this chapter.


2.      That the homilies immediately following are founded upon the view

expressed by Keil, that the closing verses of the eleventh chapter refer

to “the end of the present world-period,” not to Antiochus Epiphanes,

but to the final enemy of the people of God, the antichrist; and further,

that the first three verses of the twelfth chapter treat of “the final

deliverance of Israel from the last tribulation.” In other words, that

the prophecies of Daniel close by projecting themselves on into the

closing scenes of the history of our world. The first verse declares that

the close, of earth’s history shall be a time of unparalleled trouble; that

the activity of Michael, the guardian angel of Israel, shall then be

prominent; that there shall be deliverance for all the true Israel of God,

viz. of those whose names are written in “the book. Of that book we

treat; but seeking light upon it from the later revelations of God. By

“the book” we understand the register of the redeemed of the Lord

the heavenly Church book  (Revelation 20:12,15) — the roll of the

one universal Church.


  • THE BOOK. The language is symbolic. There is in heaven something

which may well be represented by a book. Books play no mean part in

Scripture symbolism. To understand the passages we must remember that

ancient books were, for the most part, written on parchment, rolled on

cylinders, and usually the writing was on one side only. In Revelation

5:1 the book is the crowded roll of the providential counsels. A book

sealed is one whose contents are secret. To eat a book is spiritually to

assimilate its contents (Ibid. ch.10:9-10; Jeremiah 15:16). A

book “folded up” stands for law repealed, or teaching of no further use. To

receive” a book is to enter on new dignity (Revelation 5:7). Christ

enters on the functions of MEDIATORIAL PROVIDENTIAL KING!


  • THE TITLE. “The book of life” (Revelation 21:27).


Ø      What it is not. Not what is called “the volume of the Divine decrees.”

Revelation 3:5 settles that.


Ø      What it is. One of the two to be produced at the last judgment (see

<Revelation 20:11-13). Look at them separately.


o       The books of the deeds of men. The judgment of the great

day will be according to the deeds,” etc. (II  Corinthians 5:10).

But how does this comport with the evangelical doctrine that

believers are saved and unbelievers lost (John 3:14-19)?


§         As to the unbeliever. His deeds are the evidence of


§         The believer.

ü      Deeds, again, are evidence of faith.

ü      Deeds determine place in glory.


o       The book of life. A book of names only, of the living —

spiritually; i.e. of the saved. Alford says, “Those books

and the book of life bear independent witness to the fact

of men being or not being among the saved; the one by

inference from the works recorded, the other by

inscription or non-inscription in the list.”


Ø      The origin of the figure. Whence? Various answers, but all suggestive.

The carefully kept list of priests? of citizens? of wrestlers in the great

Greek agony? the monster roll of soldiers in the Roman army?

Believers ought to be all there — priests, etc. Think, then: In the

book every believer’s name, not in the world’s order, but in the order

of coming into the Church universal. It is THE FAMILY REGISTER

 of OUR FATHER IN HEAVEN.   What if we could read it? The

names clearly written! NO MISTAKE!   What disclosures!   Names

there; names not there! No impeachment of the record. No doubtful



  • THE OWNER. “The Lamb’s book of life.” Why?


o       The book is the register of His property. His own.

§         Blood-bought.

§         His ransomed:

ü      servants,

ü      subjects,

ü      soldiers,

ü      friends,

ü      younger brethren.


o       He enters the names. How do we know? NONE beside has the ability or

qualification. The writer must be:

§         everywhere,

§         see all,

§         know all.

What wise discrimination needed too!

§         tender sympathy!

§         instant delicate recognition of the trust of a soul going out to Him!


o       As Guardian, He keeps the book. The book, ever open, lies in the

shadow of the protection of Christ’s throne (John 10:28).




Ø      The names ever there. Of those “who go out no more for ever.”

Ø      The blotted names. (Revelation 22:19; 3:5.) Surely no idle threats

these (Hebrews 10:29)!


  • THE BLANK SPACES. There are places for coming names. Millions of

names have been filled in; and yet there is room.”  (Luke 14:22 – I am so

thankful, that, in such a secular society in which we live, that I, not knowing

exactly where these words of Christ originated, that I could type the four

words in and in less than a second, my browser referred me to Luke 14:22!

This is a great saver of time, however that is not the issue.  The most important

thing is Reader, IS YOUR NAME IN THE BOOK OF LIFE?  If not, there


OFF!  I recommend How to Be Saved - # 5 – this website – CY – 2014) 

The blank space for your name waits your decision. Some names never will

be there. (John 5:40.) What then? Revelation 20:15: figurative language? Yes.

But figure must be LESS EVER THAN REALITY!.


2 “And many of them that sleep in the dust of the earth shall

awake, some to everlasting life, and some to shame and everlasting

contempt.” The Septuagint rendering is, “And many that sleep in the

(πλάτειplatei - breadth) of the earth shall arise, some to life eternal, and some to

reproach, some to (διασπορὰνdiasporav - dispersion) and eternal shame.” These

terms, “reproach” and “dispersion,” are different attempts to render

twOpr;j} (haraphoth), “reproaches.” The differences between the above and

Theodotion are merely verbal; “dispersion” is omitted, χώματι  - chomati - dust, is

instead of πλάτει.  The rendering of the Peshitta is, “And many of those

that sleep in the dust shall awake, some to life everlasting, and some to

destruction and contempt of their friends for ever.” The Vulgate has a

somewhat singular version of the last clause, “And many that sleep in the

dust of the earth shall awake, some to life eternal, and some to contempt,

in order that they may always see it (ut videant semper).Many of them

that sleep in the dust of the earth. Sleep, as a symbol of death, is frequent,

both in the Old Testament and the New: Psalm 13:3; Job 3:13; for

the New Testament, Acts 7:60; I Corinthians 15:6. “Dust” is a

common phrase for the grave: Job 7:21; Psalm 22:29; 30:9;

Genesis 3:19. The reference here is to those who are not only dead, but

buried. The phrase translated, “dust of the earth,” literally means “earth of

dust.” The phrase is so singular that Professor Robertson Smith has

suggested that instead of reading ‘admath aphar, we should read ‘armath

aphar aram in Arabic meaning a “cairn” or “mound.” There is,

however, as Professor Bevan remarks, no instance in Hebrew or Aramaic

of such a word being in use. It is assumed that the reference here

(Behrmann, etc.) is to the Jews alone; but for this assumption there is no

justification. While, on the one hand, one cannot prove from this that

others besides Israel shall partake in the resurrection; on the other, as little

can we assert that “the Jews,” at the period when this verse was written,

excluded all but Jews. We cannot deduce that” many” here excludes “all.”

The idea suggested is rather multitudinousness. Shall awake, some to

everlasting life, and some to shame and everlasting contempt. This is a

distinct reference to the resurrection of the body; it is those that “sleep in

the dust” that shall thus “awake.” It is to be noted that at the resurrection

the condition of each is fixed frailly — it is to “everlasting life” and “everlasting

contempt” This resurrection is individual, not national, as shown by

the contrasted fates. The doctrine of the resurrection is thus clearly stated.

There is no need to examine how much the Jews of the time of the

Maccabees understood of this doctrine. Isaiah 26:14-19, as clearly as

does this passage, proclaims the same belief. Ezekiel 37:1-14 shows

that resurrection was to the Israelites not such an incongruous or

impossible idea as it was to the Greeks. But when is this? We might be led

by the juxtaposition of this to the account of the sufferings of the Jews

under Antiochus, to think that the writer believed the end of the world

would take place immediately on the fall of Antiochus. But in the first

place we must remember that we have not the vision given to Daniel; it has

been replaced by the eleventh chapter. Further, the method of prophecy

must be borne in mind. The future was made known in vision. If, as seems

probable, distance in space from the apparent standpoint of the prophet

represented distance in time from his actual or assumed chronological

position, then, if the description of the vision proceeded from one side of

the picture to the other, those things would be in close juxtaposition which

were to be far removed from each other chronologically. Thus an

astronomer may place in the same constellation stars inconceivably distant

from each other — nay, may even unite as one binary star two suns, the

one nearer the earth than the other by thousands of millions of miles. So

our Lord correlates the destruction of Jerusalem with the end of the world.

Moreover, the misery endured by the Jewish saints under Antiochus was a

type of the sufferings of the people of God of every age.


“…..some to everlasting life, and some to shame and everlasting contempt.”

Here are two types of humanity and two destinies. Many motives to Christian

service may be urged; but here behold its supreme attractiveness!  “…shine

as the brightness of the firmament.”  (v. 3) Contrast with this that other destiny

“Shame and everlasting contempt



The Resurrection (v. 2)


  • THERE WILL BE A RESURRECTION. For us the Jewish notion of a

resurrection is equivalent to the idea of a future life.


Ø      The yearning for a future life is involuntary and apparently instinctive;

(God has put eternity into our hearts – Ecclesiastes 3:11 – CY - 2014)

the belief in a future life is almost universal amongst people in all

degrees of civilization, and with all varieties of religion; the need of a

future life for the execution of justice and the development of the

hopes and promises of this life is such that we might expect a righteous

God to secure it.  Providence would be a mockery if it permitted the

holiest aspirations of the most spiritual men of all ages and creeds to

grow to noble fruits by feeding on one huge delusion – “If in this

life only we have hope in Christ,  we are of all men most miserable.”

(I Corinthians 15:19).


Ø      In addition to these presumptions in favor of a future life, we have the

following direct evidences:


o       Scripture, backed up by the force of all that goes to prove its

inspiration and truth, plainly teaches that there will be a

resurrection, and this with a development of clearness and

positiveness which is parallel to that of self-evidencing spiritual



o       Jesus Christ taught the same. To reject this teaching, we must

believe that our Lord was in complete error on one of the most

fundamental doctrines of His religion (Matthew 22:23-33;

John 11:25-26; 14:2).


o       The fact of the resurrection of Christ — amply established on

Historical evidence which is irresistible when once the supposed

presumption against it founded on the testimony of experience

in regard to miracles, is balanced by the presumption in favor of

it founded on grounds of moral and religious truth — is one

instance sufficient in itself to prove that there is a life beyond

the grave.





Ø      It will be an occasion of revelation. Men’s past history will be

rehearsed, their secret thoughts exposed, their true character made

known (Luke 12:2-3; Romans 2:16).


Ø      It will result in justice to all. Now we see justice hindered and delayed,

so that the wicked often prosper and the righteous seem to fail (Psalm

73:3). Then men will receive according to their deserts (Ibid. ch. 83:17).

To those, however, who have repented and sought forgiveness and

newness of life in Christ, the justification will consist, not in their

meritorious works, but in their faith in the grace of God (Romans 4:5).


Ø      The conditions of life thus brought about will be seen to be the natural

fruits of the life on earth. The judgment will really only bring to light

inevitable natural processes. Its results will be the development of

natural law — the fruit-bearing of character (Galatians 6:7-8).




Ø      Eternal life. Life is the issue of godliness — not indolent rest, nor

selfish pleasure, but glad, restful living. This implies not only

continued existence, but


o       the exercise of faculties and energies;

o       growth and development — larger being, increased knowledge,

nobler activities (I John 3:2);

o       nearer communion with God, who is true Life and the Source

of all life (John 17:3).


Ø      Eternal shame and contempt. This implies suffering — spiritual, but

most bitter. It is the. degradation of life as opposed to the fuller

development of life in God’s people. This is more terrible than

physical torture:  “And they shall go forth, and look upon the

carcasses of the men that have transgressed against me:  for

their worm shall not die, neither shall their fire be quenched;

and they shall be an abhorring unto all flesh!”(Isaiah 66:24).



o       It implies continued existence — not annihilation — and

also the preservation of conscience. The lowest degradation

is where conscience is extinguished, and shame becomes



o       The eternity of the suffering implies, at least, its duration

BEYOND ANY KNOWN BOUNDS!   Such a prospect is

UNSPEAKABLY AWFUL,  whatever the consideration of

other aspects of truth may suggest in regard to the final

issues of all punishment.


3 “And they that be wise shall shine as the brightness of the

firmament; and they that turn many to righteousness as the stars for

ever and ever.”  The rendering of the Septuagint differs from this considerably,

“Those who understand shall appear as the lights of heaven, and those that

confirm my word as the stars of heaven for ever and ever.” There seems to

be a difference of reading in the first clause. Instead of yazheeroo kezohar,

there seems to have been yayraro kimooroth. The verb used in the

Massoretic text means really “admonish.” The noun occurs only in

Ezekiel 13:2. In the last clause, instead of μyBir"h; (harabbeem),

“many,” the Septuagint has read yreb;D] (deboray), “my words.” It is

difficult to account for the omission of the final μ unless from the likeness

of m to k and <ARAMAIC> and <ARAMAIC> (see Corpus Insc. Semit.).

Theodotion renders, “And they that understand shall shine as the

brightness of the firmament, and certain from amongst the righteous as the

stars for ever and ever.” The Peshitta rendering is somewhat paraphrastic,

“Those that do good and are wise shall shine as the brightness of the

firmament, and those who conquer many shall be lights, and arise as the

stars of heaven for ever and ever.” The Vulgate is in close harmony with

the Massoretic text. The versions are superior to our Authorized, in having

“those that understand” instead of “those that be wise.”  The reading of the

Septuagint in the opening clause of the second member of the sentence is

inferior, as confirming or justifying the words of Daniel or of God is a

simpler idea than that of turning many to righteousness. Further, there is a

difficulty of fixing who is referred to by the prenominal suffix “my.”

Professor Fuller refers to Isaiah 51:11 for a parallel use of the hiphil of qd"x;;

but there, as elsewhere, it means, not “turn to righteousness,” but “justify,”

that is, “declare righteous.” Yet the connection between the two ideas is close,

and the forensic idea can have no place here. Matthew 13:43 represents a

similar reward to the righteous.



Stars of the Church (v. 3)


Though all godly men will be called to eternal life at the resurrection, a

special honor is reserved for those who evince practical wisdom in

spiritual fruitfulness.



RIGHTEOUSNESS?” The wise and those who are thus successful are

plainly identified in the text.


Ø      True wisdom will choose this as the noblest work. Men have various

aims, as pleasure, pecuniary gain, power, fame, rank, self-culture, etc.

The noblest aim is to seek to do good to others, and the highest good

we can do is moral good. Hence the mission of the spiritual physician

takes the first place among all vocations. It is the most Christlike. The

neglect of this work for the propagation of barren dogmas, the promotion

of sectarian tenets, the extension of ecclesiastical influence, or the mere

intellectual culture of theological notions, is a proof of folly. The wise

man will see that the work of the Christian teacher is practical and

spiritual rather than intellectual and theoretical. It is to persuade men

to turn from sin to God and goodness!  “Now then we are

ambassadors for Christ, as though God did beseech you by us:

we pray you in Christ’s stead, be ye reconciled to God

 (II Corinthians 5:20).


Ø      True wisdom is requisite for the successful execution of this work. God

has left this to be dependent on the zeal, energy, and wisdom of His

Church (Ibid. ch.4:7). Wisdom is needed:


o       to detect the real  needs of men, for spiritual diagnosis;

o       to understand the spiritual truths of the gospel, in which are

to be found the means of conversion to righteousness; and

o       to choose the right way of approaching, teaching, and

persuading men, that wise words may be spoken seasonably

(Proverbs 15:23). This wisdom is a spiritual gift, which is to

be sought in prayer (James 1:5).






Ø      Though all true Christians will be saved from ruin, and blessed

with the heavenly inheritance, all will not be equally honored.

There will be differences of rank and honor in heaven

(Luke 9:17-19).


Ø      Though we shall not be received into heaven on account of our own

desert, but through the free grace of God (Ephesians 2:8), our relative

place and honor in heaven will be determined according to our merits

(Matthew 5:19). Indolent and selfish Christians must take a lower place

than that of self-denying, diligent servants of Christ (I Corinthians

3:14-15).  (Beware of the temptation experienced by the mother

of James and John – Matthew 20:20-21 – CY – 2014)


Ø      The chief honor of heaven is reserved for those who have been wise

in effecting the conversion of souls to righteousness. It is true that

we are ultimately responsible for fidelity, not for success (Revelation

2:10).  But failure often arises from unfaithfulness. We have no excuse

for not having the wisdom which is the free gift of God, and may be

possessed by those who are humanly accounted foolish (I Corinthians

1:21-24).  Successful missionary work receives especial honor, because

it requires the greatest self-sacrifice, faith, zeal, and love; because it

secures the most important good for mankind; and because it glorifies

God supremely.


Ø      This honor consists in shining brightness, as:


o       a public recognition of worthy service;

o       the possession of true beauty and gladness of soul;

o       the means of still directing and attracting others in the

way of right (Matthew 5:16).


4 “But thou, O Daniel, shut up the words, and seal the book,

even to the time of the end: many shall run to and fro, and knowledge

shall be increased.”  The Septuagint rendering in the last portion of the

verse is totally different from the Masserotic recension, which is correctly

rendered in our English version, “And thou, Daniel, hide the commands

and seal the book till the time of the end, till many shall rave violently

(ἀπομανῶσινapomanosinrun back and forth) and the earth be filled with

unrighteousness.” It is possible that W[Gvuy] (yeshooggoo), “were mad,” was

read instead of Wff]cYi (yishoetoo), “ran to and fro.” In the older script m. was

not unlike [.  Professor Bevan has suggested that instead of t["D;h" (haddath), “

the knowledge,” the Septuagint translator has read t[Or;h; (haraoth), “the

evils,” and thinks that this gives the Septuagint Greek. Were one, however,

to render the Greek back into Hebrew, that would not be the form the

words would take. It may, however, be regarded as a paraphrase.

Theodotion’s version is closer to the Massoretic, “And thou, Daniel, shalt

guard (ἔμφραξονemphraxon - make a fence round) the words, and seal the

book till the time of the end, till many shall be taught, and knowledge shall be

fulfilled.” Theodotion here takes fyç as meaning, not “run to and fro,” but

“peruse carefully.” The last clause somewhat justifies Professor Bevan’s

suggestion: hb;r; used to mean “fulfill” or “fill out.” The Peshitta renders,

“And thou, then, Daniel, seal these commands, render silent, and seal this

book till the time of the end, and many shall inquire, and knowledge shall

be increased.” The Vulgate agrees on the whole with the Massoretic text.

Shut up the words. The exact rendering of the words is “close up;” hence

Theodotion’s rendering “put a rampart round,” the μt"s; (satham), means

generally “to stop up a well;” e.g. II Kings 3:19; II Chronicles 32:30;

Genesis 26:15. In Nehemiah 4:7 it is used of stopping the

breaches in the wall; only in Ezekiel 28:3 and Psalm 8:6 is the word

rendered, even in the English versions, “hidden;” but even in these cases

that is not the necessary or even the natural meaning of the word. These

remarks apply also to ch. 8:26. Seal the book. There is a question as

to the force of this phrase. Does it mean that the book was to be hidden and

concealed? This view, if correct, would certainly give a plausibility to the

contention that the book of Daniel is the work of a falsarisu. We have

seen, however, that the real meaning of the verb translated “shut up” is not

“conceal,” but “to shut up” with the view certainly of hindering access to

them, but not at all with the intention of concealment. So the “sealing” here

does not necessarily indicate concealment, but rather the conclusion of the

matter with further idea of confirmation. The oracles of God are regarded

as a spring of water; if we follow the figure implied in the first word used,

the flow is stopped now; so far as this message is concerned, nothing more

is to be drawn from the fountain. But a fountain may also be sealed (see

Song of Solomon 4:12, “A garden enclosed, a fountain sealed”). In that

case there is no idea of concealment. The book, then, of the prophecy is to

be sealed against any change or addition. Even take the view of the critics,

there is here no elaborate directions as to the concealment of the vision as

we find in the case of the ‘Assumption of Moses.’ But further, we have no

account of the finding of the book. Daniel was not like the ‘Assumption of

Moses,’ the esoteric possession of a single sect, it was on the critical

hypothesis soon known all over Palestine and Egypt. We know that the

finding of the book of the Law in the reign of Josiah is narrated in II Kings

22. and II Chronicles 34.; but neither I Maccabees nor II Maccabees says a

word about the finding of the Book of Daniel. Josephus also has no word

of the discovery of Daniel, although he relates the finding of the book of

the Law in the days of Josiah. There must have been no tradition of such a

thing taking place, yet two centuries was not so long as to obliterate

tradition. The sealing had metaphorical meaning — a book sealed, though

it was visible to the eye, and was not hidden away — could not be read. If

the key by which to interpret it is not granted, a book in cipher cannot be

read (compare Isaiah 29:11-12, “And the vision of all is become unto you

as a book that is sealed, which men deliver to one that is learned, saying,

Read this, I pray thee: and he saith, I cannot, for it is sealed. And the book

is delivered to him that is not learned, saying, Read this, I pray thee: and he

saith, I am not learned.” If the book were sealed that it could not be

opened, the delivering of the book and the request to read it would be

meaningless). Prophecy was delivered frequently in enigmatic language,

and the meaning of it could only be grasped when circumstance supplied

the key. To the time of the end. The end is not the end of the persecution

of the days of Antiochus — that is already past; we have now reached the

consummation of all things. Many shall run to and fro, and knowledge

shall be increased. This is to be looked upon as a description of the last

time, when circumstance shall remove the seal from the book.  (Is this

not what has happened in the last century?  I highly recommend

Clarence Larkin’s Dispensational Truth for an example! – CY – 2014)

The translator of the Septuagint has been led away by the idea of the time as

one of sorrow. The verb, however, translated “going to and fro” may be

rendered as “to peruse.” The veil then shall be removed, the seals broken

when men peruse the prophecy carefully, and knowledge is increased.



Progressive Knowledge of Scripture (v. 4)


The treatment of one of Daniel’s prophecies which is here referred to may

be applied to all the prophecies of the Bible, and to the higher truths of

Scripture generally.



shut up” and “the book is sealed.” Revelation, while it clears up some

mysteries, presents new ones. It is full of dark places, unfathomable depths,

suggestions of endless truths.


Ø      All is not clear, because we cannot yet understand all; if it were made

more clear, we might only misunderstand it and so fall into the error.

Revelation is open to us only so far as we have capacity to receive it

(Psalm 109:18).


Ø      There is a Divine reserve, because we are not morally fit to use all truth

(Matthew 7:6). There are truths which we should degrade if we had not

the spiritual capacity for the right use of them. This may apply to some

questions concerning the ultimate destiny of man.


Ø      Some truths may be concealed for the present, because the special use of

them is for some future time. Now they might only amuse our idle

curiosity, and distract our attention from more practical concerns. At “the

time of the end” they will do valuable service. This may be the case with

revelations of the millennium.



UNDERSTOOD. “Many shall run to and fro,” traversing the book, and

comparing its several sayings in order to see their full meaning. So must we

do with Scripture (John 5:39; Acts 17:11). There are truths so clear

that the most foolish can understand them (Isaiah 35:8); and all men

can practice them without hesitation (Habakkuk 2:2). But there are

large and deep truths which must be sought to be found.


Ø      When truths are thus obtained, they are better understood and more

valued than when they are learned without effort.


Ø      The very act of searching is a useful exercise of patience, zeal, and

spiritual thoughtfulness.


Ø      Experience proves the success of this method of learning truth. The

difficulties of Scripture attract thought. Scripture is A MINE OF

INEXHAUSTIBLE TREASURE!   Men run to and fro through it

now more than they ever did, and its truths are fresher and brighter

than ever (Matthew 13:52).



knowledge is increased. Scripture repays the searching it calls for.


Ø      Experience increases the knowledge. History illustrates revelation.

Providence explains Scripture. Thus gospel history explains the

deeper spiritual truths of Messianic prophecy.


Ø      Our own spiritual growth leads to the increase of knowledge.

Scripture contains more to the advanced Christian than it does to

the young disciple of Christ (John 7:17).


Ø      The progressive life of the Church leads to enlarged knowledge of



o       by accumulation of experience, thought, and study of the Bible;

o       by the correction and mutual criticism of various minds in

different ages;

o       by improved methods of inquiry superseding the errors of

patristic exposition and scholastic theology.


5 “Then I Daniel looked, and, behold, there stood other two,

the one on this side of the bank of the river, and the other on that side

of the bank of the river.” The versions do not require remark, save that the

Septuagint and the Peshitta do not repeat “river.” The abrupt introduction

of “two other’ is another proof that the long eleventh chapter, as we have

it now, is an interpolation. We must go back to ch. 10:18 to get the

person from whom these two mentioned are distinguished. The two new

dramatis personae are,  in all likelihood angels, and the river in question is the

Tigris. In ch. 10. Hiddekel is nahar; here the word used is yeor, a word very

often used of the Nile, but not exclusively (see Isaiah 33:21). Hitzig asserts that

raOy (yor) is an Egyptian appellative, made by the Hebrews into the proper

name of the Nile. The example just given disproves this statement, and from this

false premise he deduces that the Book of Daniel was written in Egypt. They

may be angels of countries. There seems nothing to justify the idea that

Michael and Gabriel are the two here intended — the word “other”

excludes this. The reason of this introduction of two angels is, Professor

Bevan thinks, as witnesses to the oath of the angel. But an oath, to be

binding, did not need witnesses; e.g. when David sware to Jonathan, there

were no witnesses. Another idea may be hazarded — the Tigris may be

looked upon as the boundary of the East and the West; and the two other

angels may be the angelic guardians of these two regions.


6 “And one said to the man clothed in linen, which was upon

the waters of the river, How long shall it be to the end of these

wonders?” The Septuagint rendering is, “And I said” — reading rma

instead of rmay — “to one clothed in (βύσσινα bussina - fair linen), which is

above the water of the river” — the last five words being omitted from the

Syriac of Paulus Tellensis — “When, then, shall the end be of these

marvels which thou hast told me, and their purification?” The last clause,

which does not represent anything in the Massoretic, is due to a confusion

between [m"v]a,, with which the next verse begins, and μm"v;a".

Theodotion’s rendering is, as usual, closer to the Massoretic, “and he said

to the man clothed in baddin, who was upon the waters of the river, When

shall be the end of those marvels of which thou speakest?” Both the Greek

versions insert “of which thou speakest.” The rendering of the Peshitta

differs slightly, “And they said” — a reading that one would be wishful to

adopt if it had any probability in its favor — “to the man clothed in

beautiful apparel, who was standing above the waters of the river, Until

when shall the end of these things be?” The omission of “wonders” is to be

observed. The Vulgate follows the Septuagint in making Daniel the

speaker, “And I said to the man clothed in linen, who was standing over

the waters of the river, When shall be the end of these marvels?” And one

said. Aben Ezra makes this one of the two who spoke. This suggestion is

the most natural, only the sentence is singularly abrupt, and favors the

idea that there is an omission here. The Septuagint and Vulgate, as we have

seen, read, “I said.” While the reading is an easy one, it is against the analogy

of ch. 8:13. To the man clothed in linen. This man is mentioned in ch.10:5,

presumably Gabriel.  Which was upon the waters of the river. The reference may

be to ch. 8:16, where a voice comes to him from between the banks of

the river Ulai. Here, not upon the waters of the river Tigris, but over them,

was the appearance of the angel Gabriel. How long shall it be to the end of

these wonders? One difficulty that strikes one is that there are no wonders

foretold. That the rulers of Syria should war against the possessors of

Egypt was not a marvelous thing. Professor Bevan, who holds that the

marvels referred to are the events foretold, quotes Isaiah 29:14 (consider

this as an example of what is going on in America’s White House,

Congress, and Supreme Court! – CY – 2014) as a parallel instance, but,

though marvels are there mentioned, such marvels that all the wisdom of the

wise should fail, etc., yet here nothing is told of the nature of these marvels.

Had there been visions of symbolic animals, as in the seventh and eighth

chapters, we could have understood these things being spoken of as marvels.

The probability, then, is heightened that there have been omissions as well

as insertions here. The time contemplated is the end, when judgment and

resurrection are passed. It is, in fact, the question of the apostles (Matthew 24:3),

“Tell us, when shall these things be? and what shall be the sign of thy coming,

and of the end of the world?”


7 “And I heard the man clothed in linen, which was upon the

waters of the river, when he held up his right hand and his left hand

unto heaven, and sware by Him that liveth for ever that it shall be for

a time, times, and an half; and when he shall have accomplished to

scatter the power of the holy people, all these things shall be finished.”

The Septuagint essentially agrees with this. It omits “man” in the first

clause; has “water” instead of “waters;” adds “God” as explanatory of “Him

that liveth for ever;” it renders “scatter the power” by “loose the hands.”

Theodotion, while agreeing with the Massoretic text as to the first portion

of the verse, differs very much in the end. He renders, “when the scattering

is finished, they shall know these things.” There is, as will be seen, no

reference to the “holy people.” His manuscript must have omitted “holy,”

for the rest may be explained by a false division into words, μ[Ady being

read w[dy The Massoretic reading is to be preferred. The Peshitta and

Vulgate do not call for remark. When he held up his right hand and his left

hand unto heaven. The lifting up the hand, in sign of making a solemn

asseveration, is used of God himself (Deuteronomy 32:40), of Abraham

(Genesis 14:22), of the angel in the passage in Revelation founded on

this (Revelation 10:5). Here the fact that both right hand and left hand

are lifted up to heaven gives greater solemnity to the act. And sware by

him that liveth for ever. This title is ascribed to God in ch. 4:34;

also in Deuteronomy 32:40; the idea is involved in the name

Jehovah (Yahveh). The relationship between the oath and the ascription to

God, on whose faithfulness its fulfillment depended, is obvious, The fact

that the “man clothed in linen” thus “swears” implies that in some way he is

the source of the determination of the period. This notion is involved in the

whole spiritual scenery of the Book of Daniel; the angels of the nations are

the agents under God for carrying out the decrees of providence. That it

shall be for a time, times, and an half. This is a space of time repeatedly

used in the Biblical apocalypses (ch. 7:25; Revelation 12:14). In

Ibid. ch.11:3, the same period seems to be represented by twelve

hundred and sixty days. In the present case twelve hundred and ninety days

seem to be regarded as equivalent to the “time, times, and an half (v. 11).

The divergency of interpretation comes to its height here. A great number

of interpreters — not merely those of the critical school — maintain that

“time” here is a literal year, and the days of the succeeding verses literal

days, and that the period in question is that between the desecration of the

temple by Antiochus’s orders, and the setting up “the abomination of

desolation” (I Maccabees 1:54), till the Jews were able to sacrifice once more

in the reconsecrated temple (Ibid. ch. 4:52). This period, however, is only

ten days over the three years from the 15th Casleu, 145 of the era of the

Seleucids, to the 25th Casleu, 148. Or, if we take the date from the time

that sacrifices to Jupiter began, till the re-establishment of the worship of

Jehovah, it is then exactly three years from the 25th Casleu to the 25th

Casleu. This period is not sufficient. Professor Moses Stuart gets over the

difficulty by reckoning back from the cleansing of the temple to what he

considers the probable date of Antiochus’s entrance into Jerusalem on his

retreat from Egypt. This, however, is arbitrary, as the eleventh verse makes

the terminus a quo the setting up of the “abomination of desolation,”

which occurred in 145, Seleucid era. Professor Bevan would reckon to the

death of Antiochus. Of this event we only know it happened in 149,

Seleucid era (Ibid. ch.6:16). If the year began, as the Maceabaean

reckoning seems to have been, with the month Nisan, it might be that

approximately three years and a half was the time from the desecration of

the temple to the death of Antiochus.  But the death of Antiochus produced

but little change on the condition of the Jews. In the following year Lysias

inflicted a defeat on Judas and besieged Jerusalem, and captured a portion

of the city. To some extent we have anticipated our remarks on this text

when considering ch. 7:25. There are, however, peculiarities due to

the fact that Aramaic, not Hebrew, is the language used in that passage.

d[ewOm (moed), here rendered “time.” is translated “congregation” most

generally in the Peutatcuch. Sometimes it is “feast,” and sometimes it is

“season;” but if the word here means a definite period of time, it is the only

case in which it does so, and it is a word that appears several hundreds of

times in the Scriptures. We admit that the enumeration of days which

follows renders the assertion that moed means here a “year,” to some

extent plausible, yet only plausible. But the next question arises — Even

though we should grant that it means a year, are we to understand a literal

year? We saw that the “weeks” of ch. 9. are not to be taken literally, but as

weeks of years, in which each day stands for a year; the contention of the

traditional interpreters has then a justification from analogy in taking a

moed, if a “year,” to be one of three hundred and sixty or three hundred

and sixty-five years. Not only is the extent of time indicated here extremely

doubtful, but the terminus a qao is also. Although the writer of I Maccabees

fixes the setting up the abomination of desolation, that is only

his interpretation. Our Lord, on the other hand, refers it to the Roman

conquest of Jerusalem, which was a vastly more thorough destruction than

that inflicted by Antiochus. The meaning of this period is not fixed yet.

When he shall have accomplished to scatter the power of the holy people.

Professor Bevan would change the reading here, as from the order of the

Greek words in the Septuagint he deduces that the order in the text before

the translator was different from that in the Massoretic text. He would

render, “When the power of the shatterer of the holy people shall come to

an end.” Behrmann sees grammatical difficulties, but these are not cogent;

but the argument for this change is weak. Yet we prefer, though with

difficulty, Professor Bevan’s reading. It makes the connection much

simpler to take this solution, as the end of all things is not the scattering of

the holy people, but their building up. If we had any authority from the

versions we should be inclined to read twOlK"mi instead of twOLk"k]W, and

insert d[" before hn;yl,k]Ti, and thus would wish to render, “From the

breaking of the power of the scatterer of the holy people till all these things

are ended.” This gives beth termini, but none of the versions gives any hint

of such a reading. All these things shall be finished. As the resurrection is

mentioned in the second verse, we might at once assume that this refers to

the end of time; but Matthew 24:34, compared with 30, renders this

conclusion doubtful.


8 “And I heard, but I understood not: then said I, O my Lord,

what shall be the end of these things?” The Septuagint rendering differs

in a somewhat singular way from the above, “And I heard and understood

not, especially about this time; and I said, Lord, what is the solution of this

word, and what are those parables?” These variations seem due to glosses

and paraphrase. Theodotion is in complete agreement with the Massoretic

text. The Peshitta differs only by inserting “Daniel.” The Vulgate renders

the last clause, Quid erit post haec? “What will be after these things?”

Daniel understood the words, but by hypothesis he did not understand the

meaning of them. This exhibits the relation of the prophet always to the

revelations given — his faculty of understanding was totally independent of

the receptive faculty by which he received the revelation. If we assume this

as representing a fact, then all arguments which are grounded on the

meanings which the prophet himself might see in his words are beside the

question. Since he does not understand, he appeals to the angelic

messenger, who had declared so much.




The End (v. 8)


  • ALL EARTHLY THINGS HAVE AN END. This world is marked by

change, All things are temporary and transient. But the order of change

itself will change. The whole present system of life will pass away.

(Matthew 24:35a).  Life is a process, a preparation, a series of changing

events which is to end and give place to an entirely different order.


Ø      Pleasure will end; therefore live for higher interests.

Ø      Sorrow will end; therefore be patient and hopeful.

Ø      Temptation will end; therefore be brave.

Ø      The opportunity for work will end; therefore be diligent now

(John 9:4).

Ø      This life will end; therefore be prepared for the life beyond.

Ø      This world will end; therefore take account of the other world

in judging of the mysteries of present Providence.




Ø      Though the world passes away, we remain. The soul’s life outlasts all

earthly things. It is therefore of great moment to us to be right for the



Ø      The end is the most important thing to be considered. We all work for

ends. Passing things are used as means to obtain some end. We have not

yet rest and satisfaction. We look for such blessings at the end of life

(Micah 2:10).


Ø      The character of the end will determine our estimate of present things.

We value the process according to our estimate of the result. If it is right,

at the end the hard and dark questions concerning things as they are may

be waved. “All is well that ends well”  (Shakespeare).  (Romans 8:28;

II Corinthians 4:16-18).




Ø      The principles of government which determine the end are revealed; the

moral conditions of the end are made known. We cannot plead ignorance

as an excuse for negligence. Enough is revealed to guide and urge us in

the right way (Matthew 7:13-14), and to cheer the Christian with

boundless hope (I Corinthians 15:24-25).


Ø      The external condition, the detail of events, the destiny of individual

souls, and the final issues of eternity, are not revealed. Therefore we

walk by faith.  (II Corinthians 5:7)


  • THE END IS ALL KNOWN TO GOD. God knows the end from the

beginning (Isaiah 46:10). It cannot surprise him. It cannot frustrate, but

can only fulfill, His purposes.


Ø      It is foolish as well as wicked to expect to reach a happy end by

opposing God’s ways, since the end is with Him.


Ø      If we are following in his ways, we need have no fear for the end.

He will provide the best that infinite love can give (John 14:2).


9 “And he said, Go thy way, Daniel; for the words are closed

up and sealed till the time of the end.”  The Septuagint omits the last

clause, and completes this verse from that which succeeds, “And he said,

Depart, Daniel; for the commands are veiled and sealed until many shall be

tried and shall be sanctified.” Theodotion renders, “Come, Daniel, because

the words are fenced and sealed till the time of the end.” The Peshitta and

the Vulgate agree with the Massoretic. Go thy way, Daniel. This is a

refusal to grant Daniel’s prayer, but in the refusal no condemnation of

Daniel is implied. The oracles were sealed until circumstance broke the

seal. The purpose of prophecy was not to enable men to write history

beforehand. It is to be a sign that, recognized in its fulfillment, may afford

evidence of the Divinity of the message or person to whom it referred.

Closed up and sealed. This verse gives us the real meaning of these words.

Daniel’s oracles were not concealed and sealed from being read, but

because they were not interpreted they were not understood. For even to

Daniel they are “closed up and sealed.” Till the time of the end. This is

omitted, as may be seen above, from the Septuagint. Although this has a

satisfactory meaning, yet it seems better to connect this verse more directly

with that which follows.


10 “Many shall be purified, and made white, and tried; but

the wicked shall do wickedly: and none of the wicked shall

understand; but the wise shall understand.” As before observed, the

Septuagint takes the first words of this verse and joins them to the verse

preceding, omitting, however, one of the three stages of the process. The

rest of the verse is, “And the sinners shall sin, and none of the sinners shall

understand, and the wise shall attend.” The version of Theodotion is longer

than the Massoretic, “Many shall be chosen and made white, and tested,

and sanctified; and none of the transgressors shall understand, and the wise

shall understand.” The additional stage is probably due to a “doublet.” The

Peshitta rendering is, “Many shall be chosen, and made white, and tried;

and the wicked shall do wickedly: and none of the sinners shall understand;

but those that then do good shall understand.” The Vulgate rendering is,

“And many shall be chosen, and made white, and tried as by fire; and the

wicked shall do wickedly: and none of the wicked shall understand; but the

learned shall understand.” It is to be observed that all the versions take the

hithpael of rr"b; and ˆb"l;as if they were the passives of the kal — a view

that shows the grammatical influence of the Aramaic dialects. This verse as

a whole is paraphrased in Revelation 22:11, “He that is unjust, let him

be unjust still: and he that is filthy, let him be filthy still: and he that is

righteous, let him be righteous still: and he that is holy, let him be holy

still.” Many shall be purified, and made white. If we keep strictly to the

meaning of the hithpael, we ought to render, “Many shall purify themselves

and make themselves white,” as the Revised renders. When men make a

sincere effort after purity, then the Lord is ready to help them. John 7:17,

“If any man will do His will, he shall know of the doctrine.” Then,

when men were thus striving after purity, would the meaning of Daniel’s

prophecy be made known. An age in which there is great religious fervor

is never one in which men are conscious of prevailing goodness; on the

contrary, it is one when men are conscious of prevailing evil in themselves

and others. Hence the Book of Daniel could not have been written in the

age of the Maccabees; by their very earnestness they would be conscious of

moral and spiritual defects in themselves and others, and would not reckon

their age one in which special revelations could be expected. Tried. The

reference implied in the word used is trying by fire — after these saints

have purified themselves they are tested by fire. But the wicked shall do

wickedly. No amount of affliction will of itself produce purity. The northern

tribes were oppressed by Hazael (II Kings chps. 8-13), but that did not work

any change in them. The most striking example of this in all history is the siege

of Jerusalem, The sufferings of the siege made the besieged more utterly

lawless than before. (What about the end of time?  See Revelation 16:9 –

CY – 2014).  Our Lord interprets a portion of this passage as

referring to this siege. None of the wicked shall understand; but the wise

shall understand. This again repeats the doctrine that effort after holiness

is necessary to understanding God’s ways. The historical instance above

cited proves the truth of the statement here. The Christians, who were the

wise in the sense of those that considered and sought after God,

understood the signs of the times, and left Jerusalem; but none of the

wicked understood, and so perished in the fall of the city.  (Consider

II Thessalonians 2:9-12 for what is occurring in our day!  Apparently

the result of the havoc the deception of Satan causes when he is

loosed from prison.  Revelation 20:7-8 – CY – 2014)


11 “And from the time that the daily sacrifice shall be taken

away, and the abomination that maketh desolate set up, there shall be

a thousand two hundred and ninety days.”  The Septuagint is, “From the

time the sacrifice is taken away for ever, and the abomination of desolation

is prepared to be set up, are a thousand two hundred and ninety days.” The

translator must have had tl"[O (‘olath) before him, and read it hl;[

(‘olah), else he could not have translated dymuiT; “for ever,” and written

“sacrifice” also. The Hebrew copyist, following the usage of Palestine,

which makes “sacrifice” understood after “continual,” had omitted it in the

text followed by the Massoretes. Theodotion’s rendering is, “From the

time of the change of the daily sacrifice (ἐνδελεχισμοῦ - endelechismou

continual burnt offering) and the abomination of desolation set up (δοθῆναι

dothaenai) is a thousand two hundred and ninety days.” The Peshitta and

Vulgate do not call for remarks. This verse is a veritable crux interpretum

(crossroad of interepreters; difficult to understand). From the time that the

daily sacrifice shall be taken away.  This event is referred to in ch.11:31.

Whether the eleventh chapter is earlier or later is in our opinion

scarcely doubtful. Also in ch. 8:11 we have the taking away of the

daily sacrifice mentioned as one of the deeds of Antiochus. While the

reference in ch. 11. and ch. 8. is to the action of Antiochus, it is not

necessary to maintain that this refers to him; other oppressors might take

away the daily sacrifice. This clause certainly seems to give the terminus a

quo (limit from which), but it is difficult to fix the date m question. Certainly

from the fact that the words used here are used by the writer of the eleventh

chapter to describe the actions of Antiochus, and that in I Maccabees 1:54 there

is also a similar identification, we might be inclined to take the event here

mentioned as the starting-point of the twelve hundred and ninety days. But

the acknowledged impossibility of fitting the days to the chronology

militates against this view. And the abomination that maketh desolate set

up. At first sight the reader is inclined to regard this as a statement of the

terminus ad quem (the point at which something ends or finishes). The grammatical

difficulties against this view are forcible. Although l]... ˆmi, “from” and “to,” are

sometimes used for d[ ... ˆmi, “from... until,” it is rare, and the intrusion of

w], “and,” is strong against this interpretation. Yet it seems strange that two

termini a quo should be assigned and no terminus ad quota (terminal point).

A thousand two hundred and ninety days. While this seems to be the same

period as that reckoned in the seventh verse, “a time, times, and half a time,”

yet it is not absolutely coincident. It is thirty days more than three and a half

times the prophetic year of three hundred and sixty, and eleven days more than

three and a half mean solar years. As we have already said, if we take the

profanation of the temple, 25th Casleu, 145 Seleucid era, as our starting

point, it is impossible to fix any great deliverance or any event of

importance which happened some three years and seven months after.

Antiochus may have died seven months after the news arrived of the

reconsecration of the temple; but we have no data. As above stated, the

death of Antiochus wrought but little alteration in the condition of the

Jews. If we regard the days as literal days, there is one period that nearly

coincides with the twelve hundred and ninety days — our Lord’s ministry

upon the earth. It is difficult to understand how our Lord’s commencing

His ministry was the removing of the daily sacrifice. Yet in the “heavenlies

it might be so. Further, we sometimes reckon “from” a period to come, as

we can say, “We are yet — weeks from harvest, midsummer, or

Christmas.” So the Crucifixion as the fulfillment of all the sacrifices of the

Law may be regarded as their removal. Certainly in His crucifixion was the

real abomination which maketh desolate set up. It suits the next verse.

From our Lord’s crucifixion to His ascension there would be exactly forty-five

days if, as is commonly believed, His ascension, as His resurrection,

took place on a Sunday. This, however, is merely a thought thrown out. If

we take the date indicated by our Lord, the war against the Jews, dating

from Vespasian’s march to Ptolemais in the beginning of A.D. 67 to the

capture of the temple and the cessation of the daily sacrifice (Josephus,

Bell. Jud.,’ 6:2. 1), is not far off twelve hundred and ninety days. From

this to the final capture of the city is close upon forty-five days. If we,

however, take a day for a year, then another series of possible solutions are

before us, all more or less faulty. One has the merit of postponing the

solution to a date still future. The capture of Jerusalem by the Arabs in A.D.

637 is made the starting-point; if we add to that twelve hundred and ninety

years, we have A.D. 1927. The Mohammedan power may have fallen by

that time; anything may have happened then. All these various solutions, all

more or less unsatisfactory, prove that no solution is possible. If the

fulfillment is yet in the future, circumstances may convey to us the

interpretation. We must remember the vision was sealed to “the time of the



12 “Blessed is he that waiteth, and cometh to the thousand

three hundred and five and thirty days.” None of the versions occasion

any remark. Blessed is he that waiteth. It might be rendered, Oh the

blessednesses of him that waiteth! This implies that forty-five days or

years after the unknown event that terminates the twelve hundred and

ninety days, another event of yet more surpassing interest, and fraught with

yet greater benefit, shall occur. It seems most natural to regard this period

as including in it that which precedes, though there is no grammatical

reason why this period should not commence at the expiry of the twelve

hundred and ninety days. In the latter case we are fully more at sea than



13 “But go thou thy way till the end be: for thou shalt rest,

and stand in thy lot at the end of the days.” The Septuagint Version here

differs considerably from the Massoretic, “Go thy way and rest, for there

are days and hours till the fulfillment of the end; and thou shalt rest and

arise to thy glory at the end of days.” Theodotion closely resembles the

Septuagint in his rendering of this verse, “But go thou and rest, for there are yet

days and hours to the fulfillment of the end, and thou shalt arise in thy lot at

the end of days.” The Peshitta renders, “Go, Daniel, to the end, rest and

arise at thy time at the end of days.” The Vulgate agrees with the

Massoretic text. As to the additional clause which appears in the

Septuagint and in Theodotion, Origen has appended the mark which

indicates that these words were only found in the Septuagint, or, at all events,

had nothing corresponding to them in the Hebrew text of his day. Go thou

thy way. Daniel is dismissed in peace, without having his question

answered. Before Daniel was a course, and on that course he was to go,

without occupying his thoughts with this secret thing. There is no word for

“way” in the Hebrew or in any of the older versions. Till the end. The

versions transpose this clause with that which follows. “The end” is not

naturally the end of Daniel’s life, for that ought to be “thy end;” still, the

next clause seems to necessitate this. Hitzig would interpret the word qaytz

as “goal” (ziel); but it is not the usual meaning of the word, and is not so

used elsewhere in this passage. Professor Robertson Smith’s suggestion

(Bevan, 207), that the word xqe (qaytz) is due to a mistake of a copyist,

who has inserted it wrongly, is worthy of consideration. For thou shalt

rest. This is rendered by Hitzig, “und magst ruhig sein” — “and you may

be at rest.” The fulfillment of the prophecy was for a time long future, and

Daniel need not disturb himself. (For those living during the time of

fulfillment, Christ gives us this advice, “And when these things begin to

come to pass, then LOOK UP,  and lift up your heads; for your redemption

DRAWETH NIGH.”  Luke 21:28 – CY – 2014).   Against this interpretation

is the fact that the verb hW"n (nuah), here translated “rest,” never has the

subjective meaning which Hitzig here attaches to it. The natural view is that of

most interpreters — “rest” in the grave. And stand in thy lot at the

end of the days. In Jeremiah 13:25 “lot” is used for what is assigned by

the judgment of God. “Standing in the lot” primarily suggests one taking

possession of what has been assigned by Divine judgment.  The verb “to stand”

does not mean to rise from the dead, which is true; but the connection

necessitates this meaning, and as the idea of resurrection had not received

theological definition, no technical word would have the exclusive claim to

be used. Even now we do not always use “resurrection,” and in poetry rarely do.

“The end of days” must mean the end of time after the resurrection.




Precept and Promise (vs. 4-13)


“But go thou thy way,” etc. (v. 13). From v. 4 to the end we have the epilogue

to the last vision of the book. In the epilogue are many interesting matters.


  • A PRECEPT. “Go thou thy way till the end be.” Here the old man of

near ninety years is bidden to continue in the path of well-doing until death;

for that is “the end” referred to.


  • PROMISE. Threefold. Of:


Ø      Rest. In the grave. After that long, toilsome, noble life.

Ø      Resurrection. dwOf[}T"AμWqT;: To rise up from the rest of the grave.

Ø      Inheritance; i.e. with the saints in light. Lot has primary reference to

the inheritance of Israel in Canaan; and so secondarily to the antitype,

Heaven.  (What a terrible thing to be said to me what was said to

Simon Magus, “Thou has neither part nor lot in this matter!” -

CY – 2014)



In View of the End (v. 13)


Daniel is the apocalyptic prophet of the Old Testament. To him, more than

to any other man, were given visions of the vast future and the destined

end of the present world. Such revelations must have made a deep impression

on the man himself. The right use of that impression is here indicated.



QUIETLY, FAITHFULLY, AND PATIENTLY. The vision of the end is

not to distract our attention from present duties, but rather to inspire us for

them. The neglect of practical Christianity for millennarian speculations is

contrary to the purpose of revelation. The idea that we must omit any

earthly duty in order to be ready for heaven is a delusion. He is most fit to

die who is most fit to live. He who does his work best here is most ready

for his rest hereafter. And he who feels most truly the power of the world

to come will serve most faithfully in the present world.


Ø      We should be simple and calm. The true view of the end is not

disturbing and exciting, it brings before our mind visions of rest and

peace, the anticipation of which should impart a quiet simplicity to

our spiritual life.


Ø      “We should be faithful to our mission. “Go thy way” — do not go out

of thy vocation. Serve God there. Prepare for the end in thy natural

condition. If the end is thought of, it should inspire the more earnestness

in present work, because


o       this is a preparation for the end;

o       we are cheered in this by the prospect of the end. We can

walk with more energy and gladness if we know that in going

our way we are nearing light and home and rest.


Ø      We should be patient. Daniel is admonished to go on his way till the end.

This implies patience. He that thus waitethis blessed (v. 12). We do

not know when the end will be. We cannot expedite it. It is best that it

should delay till God’s time. Since His time is best, impatience is foolish.




feverish anxiety about the future if we are truly Christian. Though there is

much mystery, there is light for guidance and encouragement. This reveals

important facts, viz.:


Ø      There will be rest — the rest of the grave (Job 3:17), and the sleep in

Jesus (I Thessalonians 4:14).


Ø      There will be a resurrection. Daniel will awake from the sleep of the

grave to “stand in his lot” (v. 2). This is confirmed by the teaching

(John 5:28-29) and example of Christ (I Corinthians 15:12).

Whatever may be the external conditions of the resurrection, the

essential fact is LIFE AFTER DEATH,  with the possession of all

our powers and faculties.


Ø      There will be a discriminating allotment of destinies in the future life.

Daniel will stand in his tot. Every man will go to “his own place”

(Acts 1:25). The place is first determined


o       by merit;

o       by fitness;

o       by the natural development of the future out of the present

(Galatians 6:7); but,

o       finally assigned according to the righteous judgment and

forgiving grace of God (Acts 17:31).



Certainty Among Many Uncertainties (vs. 5-13)


Among many shifting factors in the great problem of human life, one factor

at least is fixed, viz. that the interests of the righteous are secure. Their fate

is linked to God’s. All events shall have but one effect on them. This is the

granite rock that retains its stable glory amid the restless, seething sea.




more intent gaze, he perceived other angelic forms in close proximity. So

when God opened the eyes of Elisha’s servant, he saw a host of heavenly

cavalry encircling his master (II Kings 6:17).   Devout research is ever well

rewarded. The angels have not attained one common level of knowledge.

They inquire one of another; become each other’s teachers and each other’s

helpers. The same topics that interest good men interest angels also. The

same impatience to penetrate future events, which men feel, angels also in

some measure cherish. They especially take an interest in the Church of

God.  They sympathize with us in trial, persecution, and suffering.

(“which things the angels desire to look into  (I Peter 1:12).  They

desire to see God, in the progressive revelations of Himself.




angel raised himself to a particular posture, employed special gesticulation,

and uttered a special form of words, with this one view, viz. to persuade

his auditors of the authority with which he spake, and of the certainty that

his words should be performed. Thus God commands His highest servants

to accommodate themselves to human infirmities. Nothing on His part shall

be wanting to enlighten and ennoble men. The eternity of God is pledged

for the fulfillment of prophecy. As the eternal God lives, IT SHALL BE




hear and to understand are not identical. Perhaps we really understand

nothing. We see not things as they are, but only as they are related to us.

Feeling, affection, inclination, assist greatly the understanding. It is possible

that God might tell us fully and lucidly the future course of this world, and

still we might be only bewildered. It is the voice of fatherly kindness that

says to his child, “Go thy way.” Perform all thy common duties. The future

is “closed and sealed.” “A good understanding have all they that keep His

commandments(Psalm 111:10).  There is solid happiness for every man

who can calmly wait the larger unfoldings of God’s will. Food for real

hunger there always shall be; but provision for imaginary wants will not

be forthcoming.



RIGHTEOUS AND ON THE WICKED. No amount or severity of

outward trial is, in itself, competent to improve or soften men. “Though a

fool be bruised in a mortar, yet will not his folly depart”  (Proverbs 27:22);

“Who can bring a clean thing out of an unclean?”  (Job 14:4)  The hottest

fire of suffering cannot. Hence God saith, “Why should ye he stricken any

more? Ye will revolt more and more  (Isaiah 1:5).  Notwithstanding exile,

bondage, defeat in war, desolations of every kind, “the wicked will still do

wickedly.” (v. 10)  The voice Divine at last will speak. “He that is filthy,

let him be filthy still. (Revelation 22:11)  But the effect upon the

righteous is the very reverse of this. The fire, that hardens clay, melts the

wax. Not a few shall discover that the fire only removes the dross —

separates vile elements from the sterling — and produces luster and

renown. Under this severe and searching discipline, true Israelites shall be

purified and made whiter than snow. Purity of character shall bring with it

greater clearness of vision; while, on the other hand, persistence in sin will

tend to darken intellect more and more, until it shall be submerged “IN




EXTERNAL CALAMITIES. This is, in reality, a greater calamity than the

desolations of a war or the ravages of a plague. God’s calculations of

human epochs date from His withdrawal flora His temple. (See Ezekiel

43 – this web site – first part – CY – 2014)  The suspension of

the daily sacrifice — this marks the commencement of an era. Men are

wont to reckon epochs from the rise or fall of human dynasties. Not so

God. His interest in human affairs centers in the temple. The profanation of

the temple by setting up idol-worship there — this marks the opening of a

dark and tempestuous day. This chastisement is a fitting type for a yet

greater woe. The number seven has long time been a signature and symbol

for perfection and rest; therefore the broken period of three times and a

half betokens the very opposite — disquietude, turmoil, woe.



PERFECT SECURITY. Whatever disasters shall befall the wicked, or

whatever tempests may roll over the heads of the righteous man, this is

certain“Thou shalt rest, and stand in thy lot at the end of the days.”

This is a fixed and definite end, which the Divine Being has set before him,

and every arrangement of Providence is adjusted with a view to this end.

This is the inheritance which God Himself has chosen for us, and secured by

promise, oath, and blood. If Israel, in possession of the earthly Canaan,

could sing, “We have a goodly heritage” (Psalm 16:6), much more can the

redeemed in heaven chant that joyous strain. The lot is already apportioned

unto us.  The Divine attributes are pledged to us for its enjoyment. No event,

nor force, nor personal being, in the broad universe, can prevent the grand

consummation, “Thou shalt stand in thy lot.”  (“Who shall separate us

from the love of Christ? ……..For I am persuaded that neither death,

nor life, nor angels, nor principalities, nor powers, nor things  present,

nor things to come, nor height, nor depth, nor any other creature

shall be able to separate us from the love of God, which is in Christ

Jesus our Lord.”  (Romans 8:35, 38-39)  The kingdom has been

prepared for us “before the foundation of the world”  (Matthew 25:34).

“If children then heirs; heirs of God, and joint-heirs with Jesus Christ.”

            (Romans 8:17)


Larger unfolding of the truth is reserved for the future.  In each succeeding age

men have still to say, “We know in part”  (I Corinthians 13:9).  It is, without

question, best for us here that revelation should be gradual, and that attainments

of knowledge should be secured by successive steps. It would be lavish waste

(such as we see nowhere in God’s universe) if God should reveal at once to men

all that He intends to make known on earth. The thing would be impossible.

There must be an eye to perceive, as well as objects to be presented. We should

be blinded with the excess of light. God reveals Himself and His redemption

through human as well as through angelic agencies. Though every prophet must

be in advance of his contemporaries, in order to be a prophet; still he must not

be greatly in advance. The stream of revelation must be stayed for a time;

the book must be closed and sealed.” Time is allowed to reduce known

truth to practical advantage. In later times, teachers shall be multiplied, and

truth, unfettered, shall spread through wider and wider circles. “Wisdom

and knowledge shall be the stability” and the glory of future ages.




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