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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Откровение о последних судьбах мира. 4-13. Заключение книги.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
After the prediction of the troubles of the Jews under Antiochus, prefiguring the troubles of the Christian church under the anti-christian power, we have here, I. Comforts, and very precious ones, prescribed as cordials for the support of God's people in those times of trouble; and they are such as may indifferently serve both for those former times of trouble under Antiochus and those latter which were prefigured by them, ver. 1-4. II. A conference between Christ and an angel concerning the time of the continuance of these events, designed for Daniel's satisfaction, ver. 5-7. III. Daniel's enquiry for his own satisfaction, ver. 8. And the answer he received to that enquiry, ver. 9-12.
Adam Clarke: Commentary on the Bible - 1831
The proper conclusion to the great revolutions predicted in this and the following chapters is the general resurrection, of which the beginning of this chapter (to be literally understood) gives some intimation, Dan 12:1-3. Daniel is then commanded to shut up the words and to seal the book to the time of the end, Dan 12:4; and is informed of the three grand symbolical periods of a time, times, and a half, twelve hundred and ninety days and thirteen hundred and thirty-five days, Dan 12:4-12; at the end of the last of which Daniel shall rest and stand in his lot, Dan 12:13. It is generally thought by commentators that the termination of the last period is the epoch of the First resurrection. See Rev 20:4, Rev 20:5.
Albert Barnes: Notes on the Bible - 1834
12:0: analysis of the chapter
There are several general remarks which may be made respecting this, the closing chapter of the book of Daniel.
I. It is a part, or a continuation of the general prophecy or vision which was commenced in Dan. 10, and which embraces the whole of the eleventh chapter. Except for the length of the prophecy there should have been no division whatever, and it should be read as a continuous whole; or if a division were desirable, what was made by Cardinal Hugo in the 13th century, and which occurs in our translation of the Bible, is one of the most unhappy. On every account, and for every reason, the division should have been at the close of the fourth verse of this chapter, and the first four verses should have been attached to the pRev_ious portion. That the beginning of this chapter is a continuation of the address of the angel to Daniel, is plain from a mere glance. The address ends at Dan 12:4; and then commences a colloquy between two angels who appear in the vision, designed to cast further light on what had been said. It will contribute to a right understanding of this chapter to remember, that it is a part of the one vision or prophecy which was commenced in Dan. 10, and that the whole three chapters Dan. 10; 11; Dan 12:1-13 should be read together. If Dan. 11, therefore, refers to the historical events connected with the reign of Antiochus, and the troubles under him, it would seem to be plain that this does also, and that the angel meant to designate the time when these troubles would close, and the indications by which it might be known that they were about to come to an end.
II. At the same time that this is true, it must also be admitted that the language which is used is such as is applicable to other events, and that it supposed that there was a belief in the doctrines to which that language would be naturally applied. It is not such language as would have been originally employed to describe the historical transactions respecting the persecutions under Antiochus, nor unless the doctrines which are obviously conveyed by that language were understood and believed. I refer here to the statements respecting the resurrection of the dead and of the future state. This language is found particularly in Dan 12:2-3 : "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. And they that be wise shall shine as the brightness of the firmament; and they thai turn many to righteousness, as the stars foRev_er and ever." This language is appropriate to express such doctrines as the following:
(a) that of the resurrection of the dead - or a being raised up out of the dust of the earth;
(b) that of retribution after the resurrection: a part being raised to everlasting life, and a part to everlasting shame;
(c) that of the eternity of future retribution, or the eternity of rewards and punishments: awaking to everlasting life, and to everlasting shame;
(d) that of the high honors and rewards of those who would be engaged in doing good, or of that portion of mankind who would be instrumental in turning the wicked from the paths of sin: "they that turn many to righteousness, as the stars foRev_er and ever."
It is impossible to conceive that this language would have been used unless these doctrines were known and believed, and unless it be supposed that they were so familiar that it would be readily understood. Whatever may have been the particular thing to which it was applied by the angel, it is such language as could have been intelligible only where there was a belief of these doctrines, and it may, therefore, be set down as an indication of a pRev_alent belief in the time of Daniel on these subjects. Such would be understood now if the same language were used by us, to whatever we might apply it, for it would not be employed unless there was a belief of the truth of the doctrines which it is naturally adapted to convey.
III. If the angel intended, therefore, primarily to refer to events that would occur in the time of Antiochus - to the arousing of many to defend their country, as if called from the dust of the earth, or to their being summoned by Judas Maccabeus from caves and fastnesses, and to the honor to which many of them might be raised, and the shame and contempt which would await others, it seems difficult to doubt that the mind of the speaker, at the same time, glanced onward to higher doctrines, and that it was the intention of the angel to bring into view far-distant events, of which these occurrences might be regarded as an emblem, and that he meant to advert to what would literally occur in the time of the Maccabees as a beautiful and striking illustration of more momentous and glorious scenes when the earth should give up its dead, and when the final judgment should occur. On these scenes, perhaps, the mind of the angel ultimately rested, and a prominent. part of the design of the entire vision may have been to bring them into view, and to direct the thoughts of the pious onward, far beyond the troubles and the triumphs in the days of the Maccabees, to the time when the dead should arise, and when the retributions of eternity should occur. It was no uncommon thing among the prophets to allow the eye to glance from one object to another lying in the same range of vision, or having such points of resemblance that the one would suggest the other; and it often happened, that a description which commenced with some natural event terminated in some more important spiritual truth, to which that event had a resemblance, and which it was adapted to suggest. Compare Introduction to Isaiah, Section 7. Three things occur often in such a case:
(1) language is employed in speaking of what is to take place, which is derived from the secondary and remote event, and which naturally suggests that;
(2) ideas are intermingled in the description which are appropriate to the secondary event only, and which should be understood as applicable to that; and
(3) the description which was commenced with reference to one event or class of events, often passes over entirely, and terminates on the secondary and ultimate events. This point will be more particularly examined on the note at the chapter.
IV. The contents of the chapter are as follows:
(1) The concluding statement of what would occur at the time referred to Dan 11:1-3. This statement embraces many particulars: that Michael, the guardian angel, would stand up in behalf of the people; that there would be great trouble, such as there had not been since the time when the nation began to exist; that there would be deliverance for all whose names were recorded in the book; that there would be an awakening of those who slept in the dust - some coming to life and honor, and some to shame and dishonor; and that distinguished glory would await those who turned many to righteousness.
(2) At this stage of the matter, all having been disclosed that the angel purposed to Rev_eal, Daniel is commanded to shut and seal the book; yet with the encouragement held out that more would yet be known on the subject, Dan 12:4. The matter was evidently involved still in mystery, and there were many points on which it could not but be desired that there should be fuller information - points relating to the time when these things would happen, and a more particular account of the full meaning of what had been predicted, etc. On these points it is clear that many questions might be asked, and it is probable that the mind of Daniel would be left still in perplexity in regard to them. To meet this state of mind, the angel says to Daniel that "many would run to and fro, and that knowledge would be increased;" that is, that by intercourse with one another in future times; by spreading abroad the knowledge already obtained; by diffusing information, and by careful inquiry, those of coming ages would obtain much clearer views on these points; or, in other words, that time, and the intercourse of individuals and nations, would clear up the obscurities of prophecy.
(3) In this state of perplexity, Daniel looked and saw two other personages standing on the two sides of the river, and between them and the angel who had conversed with Daniel a colloquy or conversation ensues, respecting the time necessary to accomplish these things, Dan 12:5-7. They are introduced as interested in the inquiry as to the time of the continuance of these things - that is, how long it would be to the end of these wonders. These were evidently angels also, and they are represented
(a) as ignorant of the future - a circumstance which we must suppose to exist among the angels; and
(b) as feeling a deep interest in the transactions which were to occur, and the period when it might be expected they would have their completion.
To this natural inquiry, the angel who had conversed withe Daniel gives a solemn answer Dan 12:7, that the period would be "a time, and times, and an half;" and that all these things would be accomplished, when he to whom reference was made had finished his purpose of scattering the holy people.
(4) Daniel, perplexed and overwhelmed with these strange predictions, hearing what was said about the time, but not understanding it, asks with intense interest when the end of these things should be, Dan 12:8. He had heard the reply of the angel, but it conveyed no idea to his mind. He was deeply solicitous to look into the future, and to ascertain when these events would end, and what would be their termination. The answer to his anxious, earnest inquiry, is contained in Dan 12:9-13, and embraces several points - giving sonic further information, but still evidently designed to leave the matter obscure in many respects.
(a) The matter was sealed up, and his question could not be definitely answered, Dan 12:9. When the time of the end should come, it is implied the matter would be clearer, and might be understood, but that all had been communicated substantially that could be.
(b) A statement is made Dan 12:10 of the general result of the trials on two classes of persons: the things that would occur would tend to make the righteous more holy, but the wicked would continue to do wickedly, notwithstanding all these heavy judgments. The latter too would, when these events took place, fail to understand their design; but the former would obtain a just view of them, and would be made wiser by them. Time, to the one class, would disclose the meaning of the Divine dealings, and they would comprehend them; to the other they would still be dark and unintelligible.
(c) A statement is, however, made as to the time when these things would be accomplished, but still so obscure as to induce the angel himself to say to Daniel that he must go his way until the end should be, Dan 12:11-13. Two periods of time are mentioned, both different from the one in Dan 12:7. In one of them Dan 12:11 it is said that from the time when the daily sacrifice should be taken away, and the abomination that maketh desolate should be set up, would be thousand two hundred and ninety days. In the other Dan 12:12 it is said that he would be blessed or happy who should reach a certain period mentioned - a thousand three hundred and thirty-five days. What these different periods of time refer to will of course be the subject of inquiry in the note at the chapter.
(d) The whole closes, therefore Dan 12:13, with a direction to Daniel that, for the present, he should go his way. Nothing additional would be disclosed. Time would Rev_eal more; time would explain all. Meanwhile there is an assurance given that, as for himself, he would have "rest," and would "stand in his lot at the end of the days." This seems to be a gracious assurance to him that he had nothing to fear from these troubles personally, and that whatever should come, he would have peace, and would occupy the position in future times which was due to him. His lot would be happy and peaceful; his name would be honored; his salvation would be secured. It seems to be implied that, with this pledge, he ought to allow his mind to be calm, and not suffer himself to be distressed because he could not penetrate the future, and foresee all that was to occur; and the truth, therefore, with which the book closes is, that, having security about our own personal salvation - or having no ground of solicitude respecting that - or having that matter made safe - we should calmly commit all events to God, with the firm conviction that in his own time his purposes will be accomplished, and that being then understood, he will be seen to be worthy of confidence and praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Dan 12:1, Michael shall deliver Israel from their troubles; Dan 12:5, Daniel is informed of the times.
John Gill
INTRODUCTION TO DANIEL 12
This chapter begins with an account of a time of exceeding great trouble to the people of God, who are comforted with the consideration of Michael the great Prince being on their side, and with a promise of deliverance, with the resurrection of the dead, and the glorious state of wise and good men upon that, Dan 12:1, and Daniel is ordered to shut up and seal the book of the prophecy, until a time when it should be better understood, Dan 12:4, next follows a question put by an angel to Christ, and his answer to it, with respect to the time of the fulfilment of those wonderful events, Dan 12:5. Daniel, not understanding what he heard, asks what would be the end of those things, Dan 12:8 in answer to which he is bid to be content with what he knew; no alteration would be among men; things would be neither better nor worse with them, Dan 12:9, a time is fixed for the accomplishment of all, Dan 12:11, and it is promised him that he should have rest after death, and rise again, and have his lot and share with the blessed, Dan 12:13.
12:112:1: Եւ ՚ի ժամանակին յայնմիկ յարիցէ Միքայէլ իշխա՛ն մեծ, որ կայ ՚ի վերայ որդւոց ժողովրդեան քո. եւ եղիցի ժամանակ նեղութեան. նեղութիւն որպիսի ո՛չ եղեւ յորմէ հետէ եղեւ ա՛զգ ՚ի վերայ երկրի մինչեւ ՚ի ժամանակն յայն. եւ ՚ի ժամանակին յայնմիկ ապրեսցի ժողովուրդ քո, ամենայն որ գտցի գրեալ ՚ի դպրութեան։
1 “ Այն ժամանակ պիտի ելնի Միքայէլ մեծ իշխանը, որ քո ժողովրդի որդիների գլխաւորն է: Պիտի լինի նեղութեան ժամանակ, նեղութիւն, որպիսին չի եղել այն օրից, երբ ժողովուրդն առաջացաւ երկրի վրայ: Եւ այն ժամանակ պիտի փրկուի քո ժողովուրդը, ինչպէս որ այս բոլորի մասին գրուած է գրքերում:
12 Այն ժամանակ Միքայէլ մեծ իշխանը պիտի ելլէ, որ քու ժողովուրդիդ որդիներուն վրայ կը կենայ ու այնպիսի նեղութեան ժամանակ պիտի ըլլայ, որուն նմանը ազգ ըլլալէն մինչեւ այդ ատեն եղած չէ եւ այն ժամանակ քու ժողովուրդդ պիտի ազատի, այսինքն ով որ գրքին մէջ գրուած գտնուի։
Եւ ի ժամանակին յայնմիկ յարիցէ Միքայէլ իշխան մեծ, որ կայ ի վերայ որդւոց ժողովրդեան քո. եւ եղիցի ժամանակ նեղութեան, [235]նեղութիւն` որպիսի ոչ եղեւ յորմէ հետէ եղեւ ազգ ի վերայ երկրի մինչեւ ի ժամանակն յայն. եւ ի ժամանակին յայնմիկ ապրեսցի ժողովուրդ քո, ամենայն որ գտցի գրեալ ի դպրութեան:

12:1: Եւ ՚ի ժամանակին յայնմիկ յարիցէ Միքայէլ իշխա՛ն մեծ, որ կայ ՚ի վերայ որդւոց ժողովրդեան քո. եւ եղիցի ժամանակ նեղութեան. նեղութիւն որպիսի ո՛չ եղեւ յորմէ հետէ եղեւ ա՛զգ ՚ի վերայ երկրի մինչեւ ՚ի ժամանակն յայն. եւ ՚ի ժամանակին յայնմիկ ապրեսցի ժողովուրդ քո, ամենայն որ գտցի գրեալ ՚ի դպրութեան։
1 “ Այն ժամանակ պիտի ելնի Միքայէլ մեծ իշխանը, որ քո ժողովրդի որդիների գլխաւորն է: Պիտի լինի նեղութեան ժամանակ, նեղութիւն, որպիսին չի եղել այն օրից, երբ ժողովուրդն առաջացաւ երկրի վրայ: Եւ այն ժամանակ պիտի փրկուի քո ժողովուրդը, ինչպէս որ այս բոլորի մասին գրուած է գրքերում:
12 Այն ժամանակ Միքայէլ մեծ իշխանը պիտի ելլէ, որ քու ժողովուրդիդ որդիներուն վրայ կը կենայ ու այնպիսի նեղութեան ժամանակ պիտի ըլլայ, որուն նմանը ազգ ըլլալէն մինչեւ այդ ատեն եղած չէ եւ այն ժամանակ քու ժողովուրդդ պիտի ազատի, այսինքն ով որ գրքին մէջ գրուած գտնուի։
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12:112:1 И восстанет в то время Михаил, князь великий, стоящий за сынов народа твоего; и наступит время тяжкое, какого не бывало с тех пор, как существуют люди, до сего времени; но спасутся в это время из народа твоего все, которые найдены будут записанными в книге.
12:1 καὶ και and; even κατὰ κατα down; by τὴν ο the ὥραν ωρα hour ἐκείνην εκεινος that παρελεύσεται παρερχομαι pass; transgress Μιχαηλ μιχαηλ Michaēl; Mikhel ὁ ο the ἄγγελος αγγελος messenger ὁ ο the μέγας μεγας great; loud ὁ ο the ἑστηκὼς ιστημι stand; establish ἐπὶ επι in; on τοὺς ο the υἱοὺς υιος son τοῦ ο the λαοῦ λαος populace; population σου σου of you; your ἐκείνη εκεινος that ἡ ο the ἡμέρα ημερα day θλίψεως θλιψις pressure οἵα οιος kind that; what οὐκ ου not ἐγενήθη γινομαι happen; become ἀφ᾿ απο from; away οὗ ος who; what ἐγενήθησαν γινομαι happen; become ἕως εως till; until τῆς ο the ἡμέρας ημερα day ἐκείνης εκεινος that καὶ και and; even ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day ὑψωθήσεται υψοω elevate; lift up πᾶς πας all; every ὁ ο the λαός λαος populace; population ὃς ος who; what ἂν αν perhaps; ever εὑρεθῇ ευρισκω find ἐγγεγραμμένος εγγραφω inscribe ἐν εν in τῷ ο the βιβλίῳ βιβλιον scroll
12:1 וּ û וְ and בָ vā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִיא֩ hî הִיא she יַעֲמֹ֨ד yaʕᵃmˌōḏ עמד stand מִֽיכָאֵ֜ל mˈîḵāʔˈēl מִיכָאֵל Michael הַ ha הַ the שַּׂ֣ר śśˈar שַׂר chief הַ ha הַ the גָּדֹ֗ול ggāḏˈôl גָּדֹול great הָ hā הַ the עֹמֵד֮ ʕōmēḏ עמד stand עַל־ ʕal- עַל upon בְּנֵ֣י bᵊnˈê בֵּן son עַמֶּךָ֒ ʕammeḵˌā עַם people וְ wᵊ וְ and הָיְתָה֙ hāyᵊṯˌā היה be עֵ֣ת ʕˈēṯ עֵת time צָרָ֔ה ṣārˈā צָרָה distress אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not נִהְיְתָה֙ nihyᵊṯˌā היה be מִֽ mˈi מִן from הְיֹ֣ות hᵊyˈôṯ היה be גֹּ֔וי gˈôy גֹּוי people עַ֖ד ʕˌaḏ עַד unto הָ hā הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֑יא hˈî הִיא she וּ û וְ and בָ vā בְּ in † הַ the עֵ֤ת ʕˈēṯ עֵת time הַ ha הַ the הִיא֙ hî הִיא she יִמָּלֵ֣ט yimmālˈēṭ מלט escape עַמְּךָ֔ ʕammᵊḵˈā עַם people כָּל־ kol- כֹּל whole הַ ha הַ the נִּמְצָ֖א nnimṣˌā מצא find כָּת֥וּב kāṯˌûv כתב write בַּ ba בְּ in † הַ the סֵּֽפֶר׃ ssˈēfer סֵפֶר letter
12:1. in tempore autem illo consurget Michahel princeps magnus qui stat pro filiis populi tui et veniet tempus quale non fuit ab eo quo gentes esse coeperunt usque ad tempus illud et in tempore illo salvabitur populus tuus omnis qui inventus fuerit scriptus in libroBut at that time shall Michael rise up, the great prince, who standeth for the children of thy people: and a time shall come, such as never was from the time that nations began, even until that time. And at that time shall thy people be saved, every one that shall be found written in the book.
1. And at that time shall Michael stand up, the great prince which standeth 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.
And at that time shall Michael stand up, the great prince which standeth 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:

12:1 И восстанет в то время Михаил, князь великий, стоящий за сынов народа твоего; и наступит время тяжкое, какого не бывало с тех пор, как существуют люди, до сего времени; но спасутся в это время из народа твоего все, которые найдены будут записанными в книге.
12:1
καὶ και and; even
κατὰ κατα down; by
τὴν ο the
ὥραν ωρα hour
ἐκείνην εκεινος that
παρελεύσεται παρερχομαι pass; transgress
Μιχαηλ μιχαηλ Michaēl; Mikhel
ὁ ο the
ἄγγελος αγγελος messenger
ὁ ο the
μέγας μεγας great; loud
ὁ ο the
ἑστηκὼς ιστημι stand; establish
ἐπὶ επι in; on
τοὺς ο the
υἱοὺς υιος son
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
ἐκείνη εκεινος that
ἡ ο the
ἡμέρα ημερα day
θλίψεως θλιψις pressure
οἵα οιος kind that; what
οὐκ ου not
ἐγενήθη γινομαι happen; become
ἀφ᾿ απο from; away
οὗ ος who; what
ἐγενήθησαν γινομαι happen; become
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ἐκείνης εκεινος that
καὶ και and; even
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
ὑψωθήσεται υψοω elevate; lift up
πᾶς πας all; every
ὁ ο the
λαός λαος populace; population
ὃς ος who; what
ἂν αν perhaps; ever
εὑρεθῇ ευρισκω find
ἐγγεγραμμένος εγγραφω inscribe
ἐν εν in
τῷ ο the
βιβλίῳ βιβλιον scroll
12:1
וּ û וְ and
בָ vā בְּ in
† הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִיא֩ hî הִיא she
יַעֲמֹ֨ד yaʕᵃmˌōḏ עמד stand
מִֽיכָאֵ֜ל mˈîḵāʔˈēl מִיכָאֵל Michael
הַ ha הַ the
שַּׂ֣ר śśˈar שַׂר chief
הַ ha הַ the
גָּדֹ֗ול ggāḏˈôl גָּדֹול great
הָ hā הַ the
עֹמֵד֮ ʕōmēḏ עמד stand
עַל־ ʕal- עַל upon
בְּנֵ֣י bᵊnˈê בֵּן son
עַמֶּךָ֒ ʕammeḵˌā עַם people
וְ wᵊ וְ and
הָיְתָה֙ hāyᵊṯˌā היה be
עֵ֣ת ʕˈēṯ עֵת time
צָרָ֔ה ṣārˈā צָרָה distress
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
נִהְיְתָה֙ nihyᵊṯˌā היה be
מִֽ mˈi מִן from
הְיֹ֣ות hᵊyˈôṯ היה be
גֹּ֔וי gˈôy גֹּוי people
עַ֖ד ʕˌaḏ עַד unto
הָ hā הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֑יא hˈî הִיא she
וּ û וְ and
בָ vā בְּ in
† הַ the
עֵ֤ת ʕˈēṯ עֵת time
הַ ha הַ the
הִיא֙ hî הִיא she
יִמָּלֵ֣ט yimmālˈēṭ מלט escape
עַמְּךָ֔ ʕammᵊḵˈā עַם people
כָּל־ kol- כֹּל whole
הַ ha הַ the
נִּמְצָ֖א nnimṣˌā מצא find
כָּת֥וּב kāṯˌûv כתב write
בַּ ba בְּ in
† הַ the
סֵּֽפֶר׃ ssˈēfer סֵפֶר letter
12:1. in tempore autem illo consurget Michahel princeps magnus qui stat pro filiis populi tui et veniet tempus quale non fuit ab eo quo gentes esse coeperunt usque ad tempus illud et in tempore illo salvabitur populus tuus omnis qui inventus fuerit scriptus in libro
But at that time shall Michael rise up, the great prince, who standeth for the children of thy people: and a time shall come, such as never was from the time that nations began, even until that time. And at that time shall thy people be saved, every one that shall be found written in the book.
1. And at that time shall Michael stand up, the great prince which standeth 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Защитником народа еврейского в эпоху тяжких бедствий, которые придется перенести ему от Антиоха Епифана, явится Архангел Михаил, "князь" и покровитель иудеев (10:13, 21). Только предстательством этого "князя великого" они и будут спасены от окончательной гибели. Но как Антиох, враг и гонитель народа иудейского, напоминает собою последнего и самого жестокого врага христианства - антихриста, так точно и тяжелое время, переживаемое при нем избранными из народа Божия, служит прообразом последних времен существования новозаветной церкви, - прообразом скорби времен антихриста. К этой то эпохе, времени кончины мира, и переходит откровение. Оно изображается, как время небывалой со дня существования мира скорби, чего нельзя сказать о бедствиях, причиненных иудеям Антиохом Епифаном, и что на основании свидетельства Иисуса Христа относится к концу мира (Мф 24:21, 22). В эту тяжелую годину спасутся только "записанные в книге жизни" (ср. Исх 32:32; Пс 68:29; Флп 4:3; Откр 3:5; 13:8: и т. п.), т. е. все те праведные и истинные члены народа Божия, которых Господь определил к вечной жизни. Подобно живым, и одни "из спящих в прахе земли" воскреснут для жизни вечной, а другие - для вечных мук (Ин 5:29; 1: Кор 15:51-53; 1: Фес 4:16). Первые воссияют, как светила небесные (Мф 13:43; 1: Кор 15:40-42).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And at that time shall Michael stand up, the great prince which standeth 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. 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. 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. 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.
It is usual with the prophets, when they foretel the grievances of the church, to furnish it at the same time with proper antidotes, a remedy for every malady. And no relief is so sovereign, of such general application, so easily accommodated to every case, and of such powerful efficacy, as those that are fetched from Christ and the future state; thence the comforts here are fetched.
I. Jesus Christ shall appear his church's patron and protector: At that time, when the persecution is at the hottest, Michael shall stand up, v. 1. The angel had told Daniel what a firm friend Michael was to the church, ch. x. 21. He all along showed this friendship in the upper world; the angels knew it; but now Michael shall stand up in his providence, and work deliverance for the Jews, when he sees that their power is gone, Deut. xxxii. 3. 6. Christ is that great prince, for he is the prince of the kings of the earth, Rev. i. 5. And, if he stand up for his church, who can be against it? But this is not all: At that time (that is, soon after) Michael shall stand up for the working out of our eternal salvation; the Son of God shall be incarnate, shall be manifested to destroy the works of the devil. Christ stood for the children of our people when he was made sin and a curse for them, stood in their stead as a sacrifice, bore the cure for them, to bear it from them. He stands for them in the intercession he ever lives to make within the veil, stands up for them, and stands their friend. And after the destruction of antichrist, of whom Antiochus was a type, Christ shall stand at the latter day upon the earth, shall appear for the complete redemption of all his.
II. When Christ appears he will recompense tribulation to those that trouble his people. There shall be a time of trouble, threatening to all, but ruining to all the implacable enemies of God's kingdom among men, such trouble as never was since there was a nation. This is applicable. 1. To the destruction of Jerusalem, which Christ calls (perhaps with an eye to this prediction) such a great tribulation as was not since the beginning of the world to this time, Matt. xxiv. 21. This the angel had spoken much of (ch. ix. 26, 27); and it happened about the same time that Christ set up the gospel-kingdom in the world, that Michael our prince stands up. Or, 2. To the judgment of the great day, that day that shall burn as an oven, and consume the proud and all that do wickedly; that will be such a day of trouble as never was to all those whom Michael our prince stands against.
III. He will work salvation for his people: "At that time thy people shall be delivered, delivered from the mischief and ruin designed them by Antiochus, even all those that were marked for preservation, that were written among the living," Isa. iv. 3. When Christ comes into the world he will save his spiritual Israel from sin and hell, and will, at his second coming, complete their salvation, even the salvation of as many as were given him, as many as have their names in the book of life, Rev. xx. 15. They were written there before the world, and will be found written there at the end of the world, when the books shall be opened.
IV. There shall be a distinguishing resurrection of those that sleep in the dust, v. 2. 1. When God works deliverance for his people from persecution it is a kind of resurrection; so the Jews' release out of Babylon was represented in vision (Ezek. xxxvii.) and so the deliverance of the Jews from Antiochus, and other restorations of the church to outward prosperity; they were as life from the dead. Many of those who had long slept in the dust of obscurity and calamity shall then awake, some to that life, and honour, and comfort which will be lasting, everlasting; but to others, who, when they return to their prosperity, will return to their iniquity, it will be a resurrection to shame and contempt, for the prosperity of fools will but expose them and destroy them. 2. When, upon the appearing of Michael our prince, his gospel is preached, many of those who sleep in the dust, both Jews and Gentiles, shall be awakened by it to take upon them a profession of religion, and shall rise out of their heathenism or Judaism; but, since there will be always a mixture of hypocrites with true saints, it is but some of those who are raised to life to whom the gospel is a savour of life unto life, but others will be raised by it to shame and contempt, to whom the gospel of Christ will be a savour of death unto death, and Christ himself set for their fall. The net of the gospel encloses both good and bad. But, 3. It must be meant of the general resurrection at the last day: The multitude of those that sleep in the dust shall awake, that is, all, which shall be a great many. Or, Of those that sleep in the dust many shall arise to life and many to shame. The Jews themselves understand this of the resurrection of the dead at the end of time; and Christ seems to have an eye to it when he speaks of the resurrection of life and the resurrection of damnation (John v. 29); and upon this the Jews are said by St. Paul to expect a resurrection of the dead both of the just and of the unjust, Acts xxiv. 15. And nothing could come in more seasonably here, for, under Antiochus's persecution, some basely betrayed their religion, others bravely adhered to it. Now it would be a trouble to them that, when the storm was over, they could neither reward the one nor punish the other; this therefore would be a satisfaction to them, that they would both be recompensed according to their works in the resurrection. And the apostle, speaking of the pious Jews that suffered martyrdom under Antiochus, tells us that though they were tortured yet they accepted not deliverance, because they hoped to obtain this better resurrection, Heb. xi. 35.
V. There shall be a glorious reward conferred on those who, in the day of trouble and distress, being themselves wise, did instruct many. Such were taken particular notice of in the prophecy of the persecution (ch. xi. 33), that they should do eminent service, and yet should fall by the sword and by flame; now, if there were not another life after this, they would be of all men most miserable, and therefore we are here assured that they shall be recompensed in the resurrection of the just (v. 3): Those that are wise (that are teachers, so some read it, for teachers have need of wisdom, and those that have wisdom themselves should communicate it to others) shall shine as the brightness of the firmament, shall shine in glory, heavenly glory, the glory of the upper world; and those that by the wisdom they have, and the instructions they give, are instrumental to turn any, especially to turn many to righteousness, shall shine as the stars for ever and ever. Note, 1. There is a glory reserved for all the saints in the future state, for all that are wise, wise for their souls and eternity. A man's wisdom now makes his face to shine (Eccles. viii. 1), but much more will it do so in that state where its power shall be perfected and its services rewarded. 2. The more good any do in this world, especially to the souls of men, the greater will be their glory and reward in the other world. Those that turn men to righteousness, that turn sinners from the errors of their ways and help to save their souls from death (Jam. v. 20), will share in the glory of those they have helped to heaven, which will be a great addition to their own glory. 3. Ministers of Christ, who have obtained mercy of him to be faithful and successful, and so are made burning and shining lights in this world, shall shine very brightly in the other world, shall shine as the stars. Christ is the sun, the fountain, of the lights both of grace and glory; ministers, as stars, shine in both, with a light derived from him, and a diminutive light in comparison of him; yet to those that are earthen vessels it will be a glory infinitely transcending their deserts. They shall shine as the stars of different magnitudes, some in less, others in greater lustre; but, whereas the day is coming when the stars shall fall from heaven as leaves in autumn, these stars shall shine for ever and ever, shall never set, never be eclipsed.
VI. That this prophecy of those times, though sealed up now, would be of great use to those that should live then, v. 4. Daniel must now shut up the words and seal the book because the time would be long ere these things would be accomplished: and it was some comfort that the Jewish nation, though, in the infancy of their return from Babylon, while they were few and weak, they met with obstructions in their work, were not persecuted for their religion till a long time after, when they had grown to some strength and maturity. He must seal the book because it would not be understood, and therefore would not be regarded, till the things contained in it were accomplished; but he must keep it safely, as a treasure of great value, laid up for the ages to come, to whom it would be of great service; for many shall then run to and fro, and knowledge shall be increased. Then this hidden treasure shall be opened, and many shall search into it, and dig for the knowledge of it, as for silver. They shall run to and fro, to enquire out copies of it, shall collate them, and see that they be true and authentic. They shall read it over and over, shall meditate upon it, and run it over in their minds; discurrent--they shall discourse of it, and talk it over among themselves, and compare notes about it, if by any means they may sift out the meaning of it; and thus knowledge shall be increased. By consulting this prophecy on this occasion they shall be led to search other scriptures, which shall contribute much to their advancement in useful knowledge; for then shall we know if we follow on to know the Lord, Hos. vi. 3. Those that would have their knowledge increased must take pains, must not sit still in slothfulness and bare wishes but run to and fro, must make use of all the means of knowledge and improve all opportunities of getting their mistakes rectified, their doubts resolved, and their acquaintance with the things of God improved, to know more and to know better what they do know. And let us here see reason to hope that, 1. Those things of God which are now dark and obscure will hereafter be made clear, and easy to be understood. Truth is the daughter of time. Scripture prophecies will be expounded by the accomplishment of them; therefore they are given, and for that explication they are reserved. Therefore they are told us before, that, when they do come to pass, we may believe. 2. Those things of God which are despised and neglected, and thrown by as useless, shall be brought into reputation, shall be found to be of great service, and be brought into request; for divine revelation, however slighted for a time, shall be magnified and made honourable, and, above all, in the judgment of the great day, when the books shall be opened, and that book among the rest.
Adam Clarke: Commentary on the Bible - 1831
12:1: And at that time Michael shall stand up - Michael the archangel, as has already been observed, was ever reputed the guardian of the Jewish people.
Every one that shall be found written in the book - All that truly fear, love, and obey the Lord, On the phrase, "written in the book, the book of life," etc., see the passages in the margin, and the notes on those passages.
Albert Barnes: Notes on the Bible - 1834
12:1: And at that time - At the period referred to in the preceding chapter. The fair construction of the passage demands this interpretation, and if that refers to Antiochus Epiphanes, then what is here said must also; and we are to look for the direct and immediate fulfillment of this prediction in something that occurred under him, however, it may be supposed to have an ultimate reference to other and more remote events. The phrase "at that time," however, does not limit what is here said to any one part of his life, or to his death, but to the general period referred to in the time of his reign. That reign was but eleven years, and the fulfillment must be found somewhere during that period.
Shall Michael - On the meaning of this word, and the being here referred to, see the notes at Dan 10:13.
Stand up - That is, he shall interpose; he shall come forth to render aid. This does not mean necessarily that he would visibly appear, but that he would in fact interpose. In the time of great distress and trouble, there would be supernatural or angelic aid rendered to the people of God. No man can prove that this would not be so, nor is there any inherent improbability in the supposition that good angels may be employed to render assistance in the time of trouble. Compare the notes at Dan 10:13.
The great prince which standeth for the children of thy people - See the notes as above at Dan 10:13. The meaning is, that he had the affairs of the Hebrew people, or the people of God, especially under his protection, or he was appointed to watch over them. This doctrine is in accordance with the notions that pRev_ailed at that time; and no one can demonstrate that it is not true. There is no authority for applying this to the Messiah, as many have done, for the term Michael is not elsewhere given to him, and all that the language fairly conveys is met by the other supposition. The simple meaning is, that he who was the guardian angel of that nation, or who was appointed to watch over its interests, would at that time of great trouble interpose and render aid.
And there shall be a time of trouble - Under Antiochus Epiphanes. See the notes at Dan. 11:21-45. Compare the books of the Maccabees, passim.
Such as never was since there was a nation even to that same time - This might be construed with reference to the Jewish nation, as meaning that the trouble would be greater than any that had occurred during its history. But it may also be taken, as our translators understand it, in a more general sense, as referring to any or all nations. In either sense it can hardly be considered as the language of hyperbole. The troubles that came upon the land under the persecutions of Antiochus probably surpassed any that the Hebrew nation ever experienced, nor could it be shown that, for the same period of time, they were surpassed among any other people. The Saviour has employed this language as adapted to express the intensity of the trials which would be brought upon the Jews by the Romans Mat 24:21, but he does not say that as used in Daniel it had reference originally to that event. It was language appropriate to express the thought which he wished to convey, and he, therefore, so employed it.
And at that time - When these troubles are at their height.
Thy people shall be delivered - To wit, by the valor and virtues of the Maccabees. See the accounts in the books of the Maccabees. Compare Prideaux, Con. iii. 257, following.
Every one that shall be found written in the book - Whose names are enrolled; that is, enrolled as among the living. The idea is, that a register was made of the names of those who were to be spared, to wit, by God, or by the angel, and that all whose names were so recorded would be preserved. Those not so enrolled would be cut off under the persecutions of Antiochus. The language here does not refer to the book of eternal life or salvation, nor is it implied that they who would thus be preserved would necessarily be saved, but to their preservation from death and persecution, as if their names were recorded in a book, or were enrolled. We frequently meet with similar ideas in the Scriptures. The idea is, of course, poetical, but it expresses with sufficient clearness the thought that there was a Divine purpose in regard to them, and that there was a definite number whom God designed to keep alive, and that these would be delivered from those troubles, while many others would be cut off. Compare the notes at Dan 10:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: at that: Dan 11:45
Michael: Dan 10:13; Jde 1:9; Rev 12:7
the great: Dan 9:25, Dan 10:21; Isa 9:7; Eze 34:24, Eze 37:24; Eph 1:21; Rev 1:5, Rev 17:14; Rev 19:11-16
there shall: Dan 9:12, Dan 9:26; Isa 26:20, Isa 26:21; Jer 30:7; Mat 24:21; Mar 13:19; Luk 21:23, Luk 21:24; Rev 16:17-21
thy people: Isa 11:11-16, Isa 27:12, Isa 27:13; Jer 30:7; Eze 37:21-28, Eze 39:25-29; Hos 3:4, Hos 3:5; Joe 3:16-21; Amo 9:11-15; Oba 1:17-21; Zac 12:3-10; Rom 11:5, Rom 11:6, Rom 11:15, Rom 11:26
written: Exo 32:32, Exo 32:33; Psa 56:8, Psa 69:28; Isa 4:3; Eze 13:9; Luk 10:20; Phi 4:3; Rev 3:5, Rev 13:8, Rev 20:12, Rev 20:15
Carl Friedrich Keil and Franz Delitzsch
12:1
ההיא וּבעת points back to קץ בּעת (Dan 11:4). At the time of the end, in which the hostile persecutor rises up to subdue the whole world, and sets up his camp in the Holy Land to destroy many in great anger and to strike them with the ban (החרים, Dan 11:44), i.e., totally to outroot them (Dan 11:40-45), the great angel-prince Michael shall come forth and fight for the people of God against their oppressor. Regarding Michael, see under Dan 10:13, p. 771. "Who stands over the sons of thy people," i.e., stands near, protecting them (cf. for על עמד in the sense of coming to protect, Esther 8:11; Esther 9:16), describes Michael, who carries on his work as Israel's שׂר (Dan 10:21). That Michael, fighting for Daniel's people, goes forth against the hostile king (Dan 11:45), is, it is true, not said expressis verbis, but it lies in the context, especially in the עמך ימּלט (they people shall be delivered) of the second half of the verse, as well as in the expressions regarding Michael, Dan 10:13 and Dan 10:21.
But the people of God need such powerful help for their deliverance, because that time shall be one of oppression without any parallel. The description of this oppression seems to be based on Jer 30:7 (C. B. Michaelis, Hengstenberg); but that which is there said is here heightened by the relative clause (cf. Joel 2:2), which enlarges the thought, Ex 9:18, Ex 9:24. This צרה עת (time of distress) is the climax of the oppression which the hostile king shall bring upon Israel, and occurs at the same time as the expiry of the last (the seventieth) week, Dan 9:26. "The salvation of Israel (ימּלט), which is here thought of as brought about under the direction of Michael, coincides essentially with the description, Dan 7:18, Dan 7:25., 14, Dan 9:24." Thus Kranichfeld rightly remarks. He also rightly identifies the continued victorious deliverance of Israel from the oppression (Dan 12:1) with the setting up of the Messianic kingdom, described in Dan 7:2, Dan 7:9, and finds in this verse (Dan 12:1) the Messianic kingdom dissolving the world-kingdoms.
With this the opposers of the genuineness of the book of Daniel also agree, and deduce therefrom the conclusion, that the pseudo-Daniel expected, along with the overthrow of Antiochus Epiphanes, the appearance of the Messianic kingdom of glory. This conclusion would be indisputable if the premises from which it is drawn, that ההיא בּעת (at that time) is the time of Antiochus, were well founded. All attempts of believing interpreters, who, with Porphyry, Grotius, Bleek, v. Lengerke, Hitzig, and others, find the death of Antiochus prophesied in Dan 11:45, to dismiss this conclusion, appear on close inspection to be untenable. According to Hvernick, with ההיא וּבעת (and at that time) a new period following that going before is introduced, and that ההיא בּעת means at some future time. The appearance of Michael for his people denotes the appearance of the Messiah; and the sufferings and oppressions connected with his appearance denote the sufferings which the people of Israel shall endure at the destruction of Jerusalem by the Romans, but which shall be most fully realized only at the second coming of the Lord, Mt 24:21-22. But this explanation is shattered against the ההיא בּעת, which never has the meaning "at some time," i.e., in the further future, and is refuted by the following remark of Hitzig: - "Not once," says he, with good ground, "can the words ההוּא בּיּום be proved by such passages as 4Kings 3:6; Is 28:5; Gen 39:11, to have the meaning of at that day; in ההיא בעת we may not by any means seek such a meaning, and the copula here puts a complete barrier in the way of such arbitrariness. Moreover, if the epoch of Antiochus Epiphanes was indeed a time of oppression, who could a reader then not refer this ההיא to the time of that king described in the foregoing chapter?" Finally, משׂכּילים (intelligentes), Dan 12:3, refers back to the עם משׂכּילי who helped may to knowledge, and who lost their lives in the persecution (Dan 11:33-34), and now are raised to eternal life.
(Note: These arguments extend also to the overthrow of Ebrard's view, that the expression "to this time" refers to the time after Antiochus Epiphanes shall have died.)
Hvernick, however, was right, in opposing those who refer Dan 12:1 to the period of persecution under Antiochus, in arguing that the statement of the unheard-of greatness of the affliction is far too strong for such a period, and at the same time that the promise of the deliverance of those that shall be found written in the book does not accord with that Syrian oppression, although he is in error when he interprets the appearance of Michael of the first appearance of Christ. This interpretation receives no support either from Dan 9:26 or from Mt 24:21-22, because both passages treat of the coming of Christ in glory. But if the reference of this verse to the appearance of Christ in the flesh is inconsistent with the words, still more so is its reference to the period of Antiochus. Those interpreters who advance this view are under the necessity of violently separating Dan 12:1 from Dan 12:2, Dan 12:3, which undoubtedly treat of the resurrection from the dead.
According to Auberlen, who has rightly conceived that the משׂכּילים, Dan 12:3, allude to the משׂכּילים, Dan 11:33 and Dan 11:34, the הרבּים מצדּיקי to the לרבּים יבינוּ, Dan 11:33, Dan 12:2, Dan 12:3 do not intimate any progress in the development of the history, but by mentioning the resurrection only, are referred to the eternal retribution which awaits the Israelites according to their conduct during the time of great persecution under Antiochus, because, as C. B. Michaelis has said, ejus (i.e., of the resurrection) consideratio magnam vim habet ad confirmandum animum sub tribulationibus. As to the period between the time of trial and the resurrection, nothing whatever is said; for in Dan 12:2, Dan 12:3 every designation of time is wanting, while in Dan 12:1 the expression "at this time" twice occurs. Thus Hengstenberg (Christol. iii. 1, p. 6) has remarked, "Whether there be a longer or a shorter time between the tribulation of the Maccabean era and the resurrection, the consolation from the fact of the resurrection remains equally powerful. Therefore it is so connected with the deliverance from the persecution as if the one immediately followed the other." But with this it is conceded that the resurrection from the dead is so associated with the deliverance of Israel from the tyranny of Antiochus as if it came immediately after it, as the opponents of the genuineness of the book affirm. But this interpretation is obviously a mere make-shift.
Geneva 1599
12:1 And at that (a) time shall Michael stand up, the great prince which standeth 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.
(a) The angel here notes two things: first that the Church will be in great affliction and trouble at Christ's coming, and next that God will send his angel to deliver it, whom he here calls Michael, meaning Christ, who is proclaimed by the preaching of the Gospel.
John Gill
12:1 And at that time shall Michael stand up,.... The Archangel, who has all the angels of heaven under him, and at his command, the Son of God, our Lord Jesus Christ; who is as God, as the name signifies, truly and really God, and equal in nature, power, and glory, to his divine Father: "he shall stand up"; which is not to be understood of his incarnation, or manifestation in the flesh, for this refers to times long after that; yet neither of his personal appearance in the clouds of heaven, and standing upon the earth in the latter day; but of his spiritual presence among his people, and protection of them, and continuance with them: this respects the spiritual reigns of Christ, the Lamb's standing upon Mount Zion, and the 144,000 with him, Rev_ 14:1, and this will be at that time, when the eastern antichrist, the Turk, will be destroyed; for the words are closely connected with the last verse of the preceding chapter; and when also the western antichrist, the pope of Rome, will come to his end; for, as they rose, so they will fall, much about the same time; and then Christ will rise and stand up, as the glorious Head of the church, and as a triumphant Conqueror over all his enemies, and take to himself his great power, and reign, and that kingdom which of right belongs to him.
The great Prince which standeth for the children of thy people; the King of kings, and Lord of lords, the Prince of the kings of the earth; great in his person, and in his office; great in dignity, power, and authority; who always did, and ever will, stand on the side of the true Israel of God: he espoused their cause very early; he wrought out salvation for them in time; he intercedes for them now in heaven, and will appear to be their patron and defender against all their enemies in the latter day: here it seems to have special regard to the people of the Jews, Daniel's people; whom Christ shall appear unto, and for, in an eminent manner, to convert and save them, help and assist them, protect and defend them.
And there shall be a time of trouble, such as never was since there was a nation even to that same time; that is, ever since the world was, from the beginning of it, from the creation of the world; not only from the time that the Jews became a people, which was at their coming out of Egypt, as some understand it, but from the beginning of time; and so our Lord interprets it, who seems to have this passage in view in Mt 24:21, there have been many great and sore troubles in the world, great confusions in it, and convulsions of it, strange and amazing changes in it; very afflictive and distressing times have been to each of the kingdoms, nations, and cities, which have been entirely overthrown; but never was any like to this; which respects not the distresses of the Jews in the times of Antiochus, or at the destruction of Jerusalem by the Romans; nor does it seem to respect them at all, at least they will have no further share and concern in it, than as they will be in connection with other people, among whom they will be at this time; and it will be to them rather a time of deliverance and salvation than of distress; but it is that time of trial, and hour of temptation, that shall come upon all the world, Rev_ 3:10 as it may concern the church and people of God, it is the last struggle of the beast, of antichrist, at the time of his downfall and ruin, when he will make his last effort; this will be the last persecution of the saints, which will be short and sharp; the slaying of the witnesses, which will affect the whole interest of Christ everywhere; and as this concerns others, it designs the pouring out of the vials of God's wrath upon all the antichristian states, and all those judgments and calamities which will come upon the nations of the world, signified by the harvest and vintage; see Rev_ 14:14, &c.: and this time of trouble, for the nature, quality, and extent of it, will exceed any and all that ever were in the world.
And at that time thy people shall be delivered; the Jews, the people of Daniel; these shall be delivered not only from the then present outward troubles, not only from their present captivity and afflictions, but from their spiritual evils; from the bondage of sin, and the captivity of Satan; their disbelief of the Messiah; their confidence in their own righteousness, and attachment to the traditions of their fathers; they shall be turned from their transgressions, and return to the Lord their God, and David their King, and shall be truly converted, and spiritually and eternally saved, Rom 11:25.
Every one that shall be found written in the book; in the book of life, as Jacchiades; in the book of God's eternal purposes and decrees, concerning the salvation of his people by Christ; for it is according to these that God saves and calls men, whether Jews or Gentiles, Ti2 1:9.
John Wesley
12:1 For the children - The meaning seems to be, as after the death of Antiochus the Jews had some deliverance, so there will be yet a greater deliverance to the people of God, when Michael your prince, the Messiah shall appear for your salvation. A time of trouble - A the siege of Jerusalem, before the final judgment. The phrase at that time, probably includes all the time of Christ, from his first, to his last coming.
Robert Jamieson, A. R. Fausset and David Brown
12:1 CONCLUSION OF THE VISION (TENTH THROUGH TWELFTH CHAPTERS) AND EPILOGUE TO THE BOOK. (Dan 12:1-13)
at that time--typically, towards the close of Antiochus' reign; antitypically, the time when Antichrist is to be destroyed at Christ's coming.
Michael--the guardian angel of Israel ("thy people"), (Dan 10:13). The transactions on earth affecting God's people have their correspondences in heaven, in the conflict between good and bad angels; so at the last great contest on earth which shall decide the ascendency of Christianity (Rev_ 12:7-10). An archangel, not the Lord Jesus; for he is distinguished from "the Lord" in Jude 1:9.
there shall be--rather, "it shall be."
time of trouble, such as never was--partially applicable to the time of Antiochus, who was the first subverter of the Jews' religion, and persecutor of its professors, which no other world power had done. Fully applicable to the last times of Antichrist, and his persecutions of Israel restored to Palestine. Satan will be allowed to exercise an unhindered, unparalleled energy (Is 26:20-21; Jer 30:7; Mt 24:21; compare Dan 8:24-25; Dan 11:36).
thy people shall be delivered-- (Rom 11:26). The same deliverance of Israel as in Zech 13:8-9, "the third part . . . brought through the fire . . . refined as silver." The remnant in Israel spared, as not having joined in the Antichristian blasphemy (Rev_ 14:9-10); not to be confounded with those who have confessed Christ before His coming, "the remnant according to the election of grace" (Rom 11:5), part of the Church of the first-born who will share His millennial reign in glorified bodies; the spared remnant (Is 10:21) will only know the Lord Jesus when they see Him, and when the spirit of grace and supplication is poured out on them [TREGELLES].
written in the book--namely, of God's secret purpose, as destined for deliverance (Ps 56:8; Ps 69:28; Lk 10:20; Rev_ 20:15; Rev_ 21:27). Metaphor from a muster-roll of citizens (Neh 7:5).
12:212:2: Եւ բազումք ՚ի ննջեցելոց ՚ի հող երկրի՝ յարիցե՛ն, ոմանք ՚ի կեանսն յաւիտենականս, եւ ոմանք ՚ի նախատինս եւ յամօթ յաւիտենական[12271]։ [12271] Ոմանք. Եւ յամօթս յաւիտենականս։
2 Երկրում, հողի մէջ ննջածներից շատերը յարութիւն պիտի առնեն, ոմանք յաւիտենական կեանքի համար, եւ ոմանք յաւիտենական նախատինքի ու ամօթի համար:
2 Երկրի հողին մէջ քնացողներուն շատերը պիտի արթննան, ոմանք յաւիտենական կեանքի համար, ոմանք ալ նախատինքի ու յաւիտենական անարգանքի համար։
Եւ բազումք ի ննջեցելոց ի հող երկրի` յարիցեն, ոմանք ի կեանսն յաւիտենականս, եւ ոմանք ի նախատինս եւ յամօթ յաւիտենական:

12:2: Եւ բազումք ՚ի ննջեցելոց ՚ի հող երկրի՝ յարիցե՛ն, ոմանք ՚ի կեանսն յաւիտենականս, եւ ոմանք ՚ի նախատինս եւ յամօթ յաւիտենական[12271]։
[12271] Ոմանք. Եւ յամօթս յաւիտենականս։
2 Երկրում, հողի մէջ ննջածներից շատերը յարութիւն պիտի առնեն, ոմանք յաւիտենական կեանքի համար, եւ ոմանք յաւիտենական նախատինքի ու ամօթի համար:
2 Երկրի հողին մէջ քնացողներուն շատերը պիտի արթննան, ոմանք յաւիտենական կեանքի համար, ոմանք ալ նախատինքի ու յաւիտենական անարգանքի համար։
zohrab-1805▾ eastern-1994▾ western am▾
12:212:2 И многие из спящих в прахе земли пробудятся, одни для жизни вечной, другие на вечное поругание и посрамление.
12:2 καὶ και and; even πολλοὶ πολυς much; many τῶν ο the καθευδόντων καθευδω asleep; sleep ἐν εν in τῷ ο the πλάτει πλατυς broad; street τῆς ο the γῆς γη earth; land ἀναστήσονται ανιστημι stand up; resurrect οἱ ο the μὲν μεν first of all εἰς εις into; for ζωὴν ζωη life; vitality αἰώνιον αιωνιος eternal; of ages οἱ ο the δὲ δε though; while εἰς εις into; for ὀνειδισμόν ονειδισμος disparaging; reproach οἱ ο the δὲ δε though; while εἰς εις into; for διασπορὰν διασπορα diaspora καὶ και and; even αἰσχύνην αισχυνη shame αἰώνιον αιωνιος eternal; of ages
12:2 וְ wᵊ וְ and רַבִּ֕ים rabbˈîm רַב much מִ mi מִן from יְּשֵׁנֵ֥י yyᵊšēnˌê יָשֵׁן sleeping אַדְמַת־ ʔaḏmaṯ- אֲדָמָה soil עָפָ֖ר ʕāfˌār עָפָר dust יָקִ֑יצוּ yāqˈîṣû קיץ pass summer אֵ֚לֶּה ˈʔēlleh אֵלֶּה these לְ lᵊ לְ to חַיֵּ֣י ḥayyˈê חַיִּים life עֹולָ֔ם ʕôlˈām עֹולָם eternity וְ wᵊ וְ and אֵ֥לֶּה ʔˌēlleh אֵלֶּה these לַ la לְ to חֲרָפֹ֖ות ḥᵃrāfˌôṯ חֶרְפָּה reproach לְ lᵊ לְ to דִרְאֹ֥ון ḏirʔˌôn דֵּרָאֹון abhorrence עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
12:2. et multi de his qui dormiunt in terrae pulvere evigilabunt alii in vitam aeternam et alii in obprobrium ut videant semperAnd many of those that sleep in the dust of the earth, shall awake: some unto life everlasting, and others unto reproach, to see it always.
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.
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:

12:2 И многие из спящих в прахе земли пробудятся, одни для жизни вечной, другие на вечное поругание и посрамление.
12:2
καὶ και and; even
πολλοὶ πολυς much; many
τῶν ο the
καθευδόντων καθευδω asleep; sleep
ἐν εν in
τῷ ο the
πλάτει πλατυς broad; street
τῆς ο the
γῆς γη earth; land
ἀναστήσονται ανιστημι stand up; resurrect
οἱ ο the
μὲν μεν first of all
εἰς εις into; for
ζωὴν ζωη life; vitality
αἰώνιον αιωνιος eternal; of ages
οἱ ο the
δὲ δε though; while
εἰς εις into; for
ὀνειδισμόν ονειδισμος disparaging; reproach
οἱ ο the
δὲ δε though; while
εἰς εις into; for
διασπορὰν διασπορα diaspora
καὶ και and; even
αἰσχύνην αισχυνη shame
αἰώνιον αιωνιος eternal; of ages
12:2
וְ wᵊ וְ and
רַבִּ֕ים rabbˈîm רַב much
מִ mi מִן from
יְּשֵׁנֵ֥י yyᵊšēnˌê יָשֵׁן sleeping
אַדְמַת־ ʔaḏmaṯ- אֲדָמָה soil
עָפָ֖ר ʕāfˌār עָפָר dust
יָקִ֑יצוּ yāqˈîṣû קיץ pass summer
אֵ֚לֶּה ˈʔēlleh אֵלֶּה these
לְ lᵊ לְ to
חַיֵּ֣י ḥayyˈê חַיִּים life
עֹולָ֔ם ʕôlˈām עֹולָם eternity
וְ wᵊ וְ and
אֵ֥לֶּה ʔˌēlleh אֵלֶּה these
לַ la לְ to
חֲרָפֹ֖ות ḥᵃrāfˌôṯ חֶרְפָּה reproach
לְ lᵊ לְ to
דִרְאֹ֥ון ḏirʔˌôn דֵּרָאֹון abhorrence
עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
12:2. et multi de his qui dormiunt in terrae pulvere evigilabunt alii in vitam aeternam et alii in obprobrium ut videant semper
And many of those that sleep in the dust of the earth, shall awake: some unto life everlasting, and others unto reproach, to see it always.
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:2: Many of them that sleep in the dust of the earth - This prophecy has been referred to the future restoration of the Jews. It will be also true of the state of mankind at the general judgment.
Albert Barnes: Notes on the Bible - 1834
12:2: And many of them - The natural and obvious meaning of the word "many" (רבים rabı̂ ym) here is, that a large portion of the persons referred to would thus awake, but not all. So we should understand it if applied to other things, as in such expressions as these - "many of the people," "many of the houses in a city," "many of the trees in a forest," "many of the rivers in a country," etc. In the Scriptures, however, it is undeniable that the word is sometimes used to denote the whole considered as constituted of many, as in Rom 5:15-16, Rom 5:19. In these passages no one can well doubt that the word many is used to denote all, considered as composed of the "many" that make up the human race, or the "many" offences that man has committed. So if it were to be used respecting those who were to come forth from the caves and fastnesses where they had been driven by persecution, or those who sleep in their graves, and who will come forth in a general resurrection, it might be used of them considered as the many, and it might be said "the many" or "the multitude" comes forth.
Not a few interpreters, therefore, have understood this in the sense of all, considered as referring to a multitude, or as suggesting the idea of a multitude, or keeping up the idea that there would be great numbers. If this is the proper interpretation, the word "many" was used instead of the word "all" to suggest to the mind the idea that there would be a multitude, or that there would be a great number. Some, as Lengerke, apply it to all the Israelites who "were not written in the book" Dan 12:1, that is, to a resurrection of all the Israelites who had died; some, as Porphyry, a coining forth of the multitudes out of the caves and fastnesses who had been driven there by persecution; and some, as Rosenmuller and Havernick, understand it as meaning all, as in Rom 5:15, Rom 5:19. The sum of all that can be said in regard to the meaning of the word, it seems to me, is, that it is so far ambiguous that it might be applied
(a) to "many" considered as a large portion of a number of persons or things;
(b) or, in an absolute sense, to the whole of any number of persons or things considered as a multitude or great number.
As used here in the visions of the future, it would seem to denote that the eye of the angel was fixed on a great multitude rising from the dust of the earth, without any particular or distinct reference to the question whether all arose. There would be a vast or general resurrection from the dust; so much so that the mind would be interested mainly in the contemplation of the great hosts who would thus come forth. Thus understood, the language might, of itself, apply either to a general arousing of the Hebrew people in the time of the Maccabees, or to a general resurrection of the dead in the last day.
That sleep - This expression is one that denotes either natural sleep, or anything that resembles sleep. In the latter sense it is often used to denote death, and especially the death of the pious - who calmly slumber in their graves in the hope of awaking in the morning of the resurrection. See the notes at Th1 4:14. It cannot be denied that it might be applied to those who, for any cause, were inactive, or whose energies were not aroused - as we often employ the word sleep or slumber - and that it might be tints used of those who seemed to slumber in the midst of the persecutions which raged, and the wrongs that were committed by Antiochus; but it would be most natural to understand it of those who were dead, and this idea would be particularly suggested in the connection in which it stands here.
In the dust of the earth - Hebrew, "In the ground, or earth of dust" - ארמת־עפר 'ademath ‛ â phâ r. The language denotes the ground or earth considered as composed of dust, and would naturally refer to those who are dead and buried - considered as sleeping there with the hope of awaking in the resurrection.
Shall awake - This is language appropriate to those who are asleep, and to the dead considered as being asleep. It might, indeed, be applied to an arousing from a state of lethargy and inaction, but its most obvious, and its full meaning, would be to apply it to the resurrection of the dead, considered as an awaking to life of those who were slumbering in their graves.
Some - One portion of them. The relative number is not designated, but it is implied that there would be two classes. They would not all rise to the same destiny, or the same lot.
To everlasting life - So that they would live foRev_er. This stands in contrast with their" sleeping in the dust of the earth," or their being dead, and it implies that that state would not occur in regard to them again. Once they slept in the dust of the earth; now they would live for ever, or would die no more. Whether in this world or in another is not here said, and there is nothing in the passage which would enable one to determine this. The single idea is that of living foRev_er, or never dying again. This is language which must have been derived from the doctrine of the resurrection of the dead, and of the future state, and which must imply the belief of that doctrine in whatever sense it may be used here. It is such as in subsequent times was employed by the sacred writers to denote the future state, and the rewards of the righteous. The most common term employed in the New Testament, perhaps, to describe true religion, is life, and the usual phrase to denote the condition of the righteous after the resurrection is eternal or everlasting life. Compare Mat 25:46. This language, then, would most naturally be referred to that state, and covers all the subsequent Rev_elations respecting the condition of the blessed.
And some to shame - Another portion in such a way that they shall have only shame or dishonor. The Hebrew word means reproach, scorn, contumely; and it may be applied to the reproach which one casts on another, Job 16:10; Psa 39:8 (9); Psa 79:12; or to the reproach which rests on anyone, Jos 5:9; Isa 54:4. Here the word means the reproach or dishonor which would rest on them for their sins, their misconduct, their evil deeds. The word itself would apply to any persons who were subjected to disgrace for their former misconduct. If it be understood here as having a reference to those who would be aroused from their apathy, and summoned from their retreats in the times of the Maccabees, the meaning is, that they would be called forth to public shame on account of their apostasy, and their conformity to pagan customs; if it be interpreted as applying to the resurrection of the dead, it means that the wicked would rise to reproach and shame before the universe for their folly and vileness. As a matter of fact, one of the bitterest ingredients in the doom of the wicked will be the shame and confusion with which they will be overwhelmed in the great day on account of the sins and follies of their course in this world.
And everlasting contempt - The word "everlasting" in this place is the same which in the former part of the verse is applied to the other portion that would awake, and like that properly denotes eternal; as in Mat 25:46, the word translated "everlasting" (punishment) is the same which is rendered "eternal" (life), and means what is to endure foRev_er. So the Greek here, where the same word occurs, as in Mat 25:46 - "some to everlasting life," εἰς ζωὴν αἰώνιον eis zō ē n aiō nion, "and some to everlasting contempt," εἰς αἰσχύνην αἰώνιον eis aischunē n aiō nion - is one which would denote a strict and proper eternity. The word "contempt" (דראון derâ'ô n) means, properly, a repulse; and then aversion, abhorrence. The meaning here is aversion or abhorrence - the feeling with which we turn away from what is loathsome, disgusting, or hateful. Then it denotes the state of mind with which we contemplate the vile and the abandoned; and in this respect expresses the emotion with which the wicked will be viewed on the final trial. The word everlasting completes the image, meaning that this feeling of loathing and abhorrence would continue foRev_er. In a subordinate sense this language might be used to denote the feelings with which cowards, ingrates, and apostates are regarded on earth; but it cannot be doubted that it will receive its most perfect fulfillment in the future world - in that aversion with which the lost will be viewed by all holy beings in the world to come.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: many: Job 19:25-27; Isa 26:19; Eze 37:1-4, Eze 37:12; Hos 13:14; Mat 22:29-32; Joh 11:23-26; Co1 15:20-22, Co1 15:51-54; Th1 4:14; Rev 20:12
some to everlasting life: Mat 25:46; Joh 5:28, Joh 5:29; Act 24:15
everlasting contempt: Isa 66:24; Jer 20:11; Rom 9:21
Carl Friedrich Keil and Franz Delitzsch
12:2
These verses do not at all present the form of a parenetic reference to the retribution commencing with the resurrection. Dan 12:2 is by the copula וconnected with Dan 12:1, and thereby designates the continuance of the thought of the second half of Dan 12:1, i.e., the further representation of the deliverance of God's people, namely, of all those who are written in the book of life. Since many of the משׂכּילים who know their God (Dan 11:33) lose their life in the persecution, so in the promise of deliverance a disclosure of the lot awaiting those who sealed with their blood their fidelity to God was not to be avoided, if the prophecy shall wholly gain its end, i.e., if the promise of the deliverance of all the pious shall afford to the people of God in the times of oppression strength and joy in their enduring fidelity to God. The appeal to the fact that Dan 12:2, Dan 12:3 contain no designation of time proves nothing at all, for this simple reason, that the verses connected by "and" are by this copula placed under Dan 12:1, which contains a designation of time, and only further show how this deliverance shall ensue, namely thus, that a part of the people shall outlive the tribulation, but those who lose their lives in the persecution shall rise again from the dead.
To this is to be added that the contents of Dan 12:1 do not agree with the period of persecution under Antiochus. That which is said regarding the greatness of the persecution is much too strong for it. The words, "There shall be a time of trouble such as never was מהיות , since there was a nation or nations," designate it as such as never was before on the earth. Theodoret interprets thus: οἵα οὐ γέγονεν, αφ ̓οὐ γεγένηται εθνος ἐπὶ τῆς γῆς ἕως τοῦ καιροῦ ἐκείνου. With reference to these words our Lord says: οἵα οὐ γέγονεν ἀπ ̓ἀρχῆς κόσμου ἕως τοῦ νῦν, οὐδ ̓οὐ μὴ γένηται, Mt 24:21. Though the oppression which Antiochus brought upon Israel may have been most severe, yet it could not be said of it without exaggeration, that it was such a tribulation as never had been from the beginning of the world. Antiochus, it is true, sought to outroot Judaism root and branch, but Pharaoh also wished to do the same by his command to destroy all the Hebrew male children at their birth; and as Antiochus wished to make the worship of the Grecian Zeus, so also Jezebel the worship of the Phoenician Hercules, in the place of the worship of Jehovah, the national religion in Israel.
Still less does the second hemistich of Dan 12:1 refer to the deliverance of the people from the power of Antiochus. Under the words, "every one that shall be found written in the book," Hitzig remarks that they point back to Is 4:3, and that the book is thus the book of life, and corrects the vain interpretation of v. Lengerke, that "to be written in the book" means in an earthly sense to live, to be appointed to life, by the more accurate explanation, "The book of life is thus the record of those who shall live, it is the list of the citizens of the Messianic kingdom (Phil 4:3), and in Isaiah contains the names of those who reach it living, in Daniel also of those who must first be raised from the dead for it." Cf. regarding the book of life, under Ex 32:32.
Accordingly, ההיא בּעת extends into the Messianic time. This is so far acknowledged by Hofmann (Weiss. u. Erf. i. p. 313, and Shcriftbew. 2:2, p. 697), in that he finds in Dan 12:1, from "and there shall be a time," and in Dan 12:2, Dan 12:3, the prophecy of the final close of the history of nations, the time of the great tribulation at the termination of the present course of the world, the complete salvation of Israel in it, and the resurrection of the dead at the end of the world. Since, however, Hofmann likewise refers the last verses of the preceding chapter to the time of Antiochus and his destruction, and can only refer the ההיא וּבעת at the beginning of Dan 12:1-13, from its close connection with the last words of Daniel 11, to the time which has hitherto been spoken of, so he supposes that in the first clause of the first verse of this chapter (Dan 12:1-13) there cannot be a passing over to another time, but that this transition is first made by והיתה. This transition he seeks indeed, in the 2nd ed. of his Schriftbew. l.c., to cover by the remark: that we may not explain the words of the angel, וגו עת והיתה, as if they meant: that time shall be a time of trouble such as has not been till now; but much rather that they are to be translated: "and there shall arise a time of trouble such as never was to that time." But this separation of the words in question from those going before by the translation of והיתה "and there shall arise," is rendered impossible by the words following, ההיא העת עד; for these so distinctly point back to the words with which the verse commences, that we may not empty them of their definite contents by the ambiguous "till that time." If the angel says, There shall arise a time of oppression such as has never been since there were nations till that time when Michael shall appear for his people, or, as Hofmann translates it, shall "hold fast his place," then to every unprejudiced reader it is clear that this tribulation such as has never been before shall arise not for the first time centuries after the appearance of Michael or of his "holding fast his place," but in the time of the war of the angel-prince for the people of God. In this same time the angel further places the salvation of the people of Daniel and the resurrection of the dead.
(Note: Hofmann's explanation of the words would only be valid if the definition of time ההיא העת אחרי stood after והיתה in the text, which Hofm. in his most recent attempts at its exposition has interpolated inadvertently, while in his earlier exposition (Weiss. u. Erf. i. p. 314) he has openly said: "These last things connect themselves with the prospect of the end of that oppressor of Israel, not otherwise than as when Isaiah spoke of the approaching assault of the Assyrians on Jerusalem as of the last affliction of the city, or as in Jeremiah the end of those seventy years is also the end of all the sufferings of his people. There remains therefore a want of clearness in this prospect," etc. This want of clearness he has, in his most recent exposition in the Schriftbew., not set aside, but increased, by the supposition of an immediate transition from the time of Antiochus to the time of the end.)
The failure of all attempts to gain a space of time between Dan 11:45 and Dan 12:1, Dan 12:2 incontrovertibly shows that the assertions of those who dispute the genuineness of the book, that the pseudo-Daniel expected along with the death of Antiochus the commencement of the Messianic kingdom and of the resurrection of the dead, would have a foundation if the last verses of Daniel 11 treated of the last undertakings of this Syrian king against the theocracy. This if, it has, however, been seen from Daniel 11, is not established. In Dan 11:40-45 the statements do not refer to Antiochus, but to the time of the end, of the last enemy of the holy God, and of his destruction. With that is connected, without any intervening space, in Dan 12:1 the description of the last oppression of the people of God and their salvation to everlasting life. The prophecy of that unheard-of great tribulation Christ has in Mt 24:21 referred, wholly in the sense of the prophetic announcement, to the yet future θλῖψις μεγάλη which shall precede the coming of the Son of man in the clouds of heaven to judge the world and to bring to a consummation the kingdom of God. That this tribulation shall come only upon Israel, the people of God, is not said; the גּוי מהיות refers much more to a tribulation that shall come upon the whole of humanity. In it shall the angel-prince Michael help the people of Daniel, i.e., the people of God. That he shall destroy the hostile king, the Antichrist, is not said. His influence extends only to the assistance which he shall render to the people of God for their salvation, so that all who are written in the book of life shall be saved. Christ, in His eschatological discourse, Matt 24, does not make mention of this assistance, but only says that for the elect's sake the days of the oppression shall be shortened, otherwise that no one would be saved (ἐσώθη, Mt 24:22). Wherein the help of Michael consists, is seen partly from that which is said in Dan 10:13 and Dan 10:21 regarding him, that he helped the Angel of the Lord in the war against the hostile spirit of the Persian and the Javanic world-kingdom, partly from the war of Michael against the dragon described in Rev_ 12:7. From these indications it is clear that we may not limit the help on the part of Michael to the help which he renders to the saints of God in the last war and struggle, but that he stands by them in all wars against the world-power and its princes, and helps them to victory.
But the salvation which the people of God shall experience in the time of the unparalleled great oppression is essentially different from the help which was imparted to the people of Israel in the time of the Maccabees. This is called "a little help," Dan 11:34. So also is the oppression of Israel in the time of the Maccabees different from the oppression in the end of the time, as to its object and consequences. The former oppression shall, according to Dan 11:33-35, serve to purify the people and to make them white to the time of the end; the oppression at the time of the end, on the contrary, according to Dan 12:1-3, shall effect the salvation (המּלט) of the people, i.e., prepare the people for the everlasting life, and bring about the separation of the righteous from the wicked for eternity. These clearly stated distinctions confirm the result already reached, that Dan 12:1-3 do not treat of the time of Antiochus and the Maccabees.
The promised salvation of the people (ימּלט) is more particularly defined by the addition to עמך: "every one who shall be found written in the book," sc. of life (see above, p. 813); thus every one whom God has ordained to life, all the genuine members of the people of God. נמלט, shall be saved, sc. out of the tribulation, so that they do not perish therein. But since, according to Dan 11:33., in the oppression, which passes over the people of God for their purification, many shall lose their lives, and this also shall be the case in the last and severest oppression, the angel gives to the prophet, in Dan 12:2, disclosures also regarding the dead, namely, that they shall awaken out of the sleep of death. By the connection of this verse with the preceding by ,ו without any further designation of time, the resurrection of the dead is placed as synchronous with the deliverance of the people. "For that the two clauses, 'thy people shall be delivered' (Dan 12:1), and 'many shall awake,' not only reciprocally complete each other, but also denote contemporaneous facts, we only deny by first denying that the former declares the final salvation of Israel" (Hofm. Schriftbew. ii. 2, p. 598). ישׁן, sleeping, is here used, as in Job 3:13; Jer 51:39, of death; cf. καθεύδειν, Mt 9:24; Th1 5:10, and κοιμᾶσθαι, Th1 4:14. אדמת־עפר, occurring only here, formed after Gen 3:19, means not the dust of the earth, but dusty earth, terra pulveris, denoting the grave, as עפר, Ps 22:30.
Tit appears surprising that רבּים, many, shall awake, since according to the sequel, where the rising of some to life and of some to shame is spoken of, much rather the word all might have been expected. This difficulty is not removed by the remark that many stands for all, because רבּים does not mean all. Concerning the opinion that many stands for all, Hofmann remarks, that the expression "sleeping in the dust of earth" is not connected with the word many (רבּים), but with the verb "shall awake" (יקיצוּ): "of them there shall be many, of whom those who sleep in the earth shall arise" (Hofm.). So also C. B. Michaelis interprets the words by reference to the Masoretic accentuation, which has separated רבּים from מיּשׁני (sleeping), only that he takes מן in the sense of stating the terminus mutationis a quo. But by this very artificial interpretation nothing at all is gained; for the thought still remains the same, that of those who sleep in the dust many (not all) awake. The partitive interpretation of מן is the only simple and natural one, and therefore with most interpreters we prefer it. The רבּים can only be rightly interpreted from the context. The angel has it not in view to give a general statement regarding the resurrection of the dead, but only disclosures on this point, that the final salvation of the people shall not be limited to those still living at the end of the great tribulation, but shall include also those who have lost their lives during the period of the tribulation.
In Dan 11:33, Dan 11:35, the angel had already said, that of "those that understand" many shall fall by the sword and by flame, etc. When the tribulation at the time of the end increases to an unparalleled extent (Dan 12:1), a yet greater number shall perish, so that when salvation comes, only a remnant of the people shall be then in life. To this surviving remnant of the people salvation is promised; but the promise is limited yet further by the addition: "every one that is found written in the book;" not all that are then living, but only those whose names are recorded in the book of life shall be partakers of the deliverance, i.e., of the Messianic salvation. But many (רבּים) of those that sleep, who died in the time of tribulation, shall awake out of sleep, some to everlasting life, and some to everlasting shame. As with the living, so also with the dead, not all attain to salvation. Also among those that arise there shall be a distinction, in which the reward of the faithful and of the unfaithful shall be made known. The word "many" is accordingly used only with reference to the small number of those who shall then be living, and not with reference either to the universality of the resurrection of the dead or to a portion only of the dead, but merely to add to the multitude of the dead, who shall then have part with the living, the small number of those who shall experience in the flesh the conclusion of the matter.
If we consider this course of thought, then we shall find it necessary neither to obtrude upon רבּים the meaning of all, - a meaning which it has not and cannot have, for the universality of the resurrection is removed by the particle מן, which makes it impossible that ,οἱ πολλοί = πάντες; for this conclusion can only be drawn from the misapprehension of the course of thought here presented, that this verse contains a general statement of the doctrine of the resurrection of the dead, an idea which is foreign to the connection.
From the correct interpretation of the course of thought arises the correct answer to the controverted question, whether here we are taught concerning the resurrection of the people of Israel, or concerning the resurrection of mankind generally. Neither the one nor the other of these things is taught here. The prophetic words treat of the people of Daniel, by which we are to understand the people of Israel. But the Israel of the time of the end consists not merely of Jews or of Jewish Christians, but embraces all peoples who belong to God's kingdom of the New Covenant founded by Christ. In this respect the resurrection of all is here implicite intimated, and Christ has explicitly set forth the thoughts lying implicite in this verse; for in Jn 5:28. He teaches the awakening from sleep of all the dead, and speaks, with unmistakeable reference to this passage before us, of an ἀνάστασις ζωῆς and an ἀνάστασις κρίσεως. For in the O.T. our verse is the only passage in which, along with the resurrection to everlasting life, there is mention also made of the resurrection to everlasting shame, or the resurrection of the righteous and of the wicked. The conception of עולם ,חיּיζωὴ αἰώνιος, meets us here for the first time in the O.T. חיּים denotes, it is true, frequently the true life with God, the blessed life in communion with God, which exists after this life; but the addition עולם does not generally occur, and is here introduced to denote, as corresponding to the eternal duration of the Messianic kingdom (Dan 2:44; Dan 7:14, Dan 7:27, cf. Dan 9:24), the life of the righteous in this kingdom as imperishable. עולם לדראון לחרפות forms the contrast to עולם לחיּי; for first חרפות, shame (a plur. of intensive fulness), is placed over against the חיּי, then this shame is designated in reference to Is 66:24 as דּראון, contempt, an object of aversion.
Dan 12:3
Then shall they who in the times of tribulation have led many to the knowledge of salvation receive the glorious reward of their faithfulness. With this thought the angel closes the announcement of the future. המשׂכּילים refers back to Dan 11:33-35, and is here, as there, not limited to the teachers, but denotes the intelligent who, by instructing their contemporaries by means of word and deed, have awakened them to stedfastness and fidelity to their confession in the times of tribulation and have strengthened their faith, and some of whom have in war sealed their testimony with their blood. These shall shine in eternal life with heavenly splendour. The splendour of the vault of heaven (cf. Ex 24:10) is a figure of the glory which Christ designates as a light like the sun ("The righteous shall shine forth as the sun," Mt 13:43, referring to the passage before us). Cf. for this figure also Rev_ 2:28 and 1Cor 15:40. By the expression הרבּים מצדּיקי Kranichfeld would understand such as take away the sins of the people in the offering up of sacrifice, i.e., the priests who attend to the offering of the sacrifices, because the expression is borrowed from Is 53:11, "where it is predicated of the Messianic priest κατ ̓ἐξοχὴν, in the fullest sense of the word, what is said here of the common priests." But this interpretation is not satisfactory. In Is 53:11 the Servant of Jehovah justifies many, not by the sacrifice, but by His righteousness, by this, that He, as צדּיק who has done no sin, takes upon Himself the sins of the people and gives His soul an offering for sin. הצּדּיק is neither in the law of sacrifices nor anywhere in the O.T. named as the effect of the sacrifice, but always only עון שׂאת (נשׂא) (to take up, take away iniquity) and כּפּר, and in the expiatory sacrifices with the constant addition לו (<) ונסלח; cf. Lev 4:26, Lev 4:31, Lev 4:35; Lev 5:10,Lev 5:16; Ps 32:1.
Nor is the practice of offering sacrifice anywhere described as a הצּדּיק. This word signifies to assist in obtaining, or to lead to, righteousness, and is here to be read in this general interpretation, and not to be identified with the Pauline δικαιοῦσθαι. The מצדּיקים are those who by their צדקה, i.e., by their fidelity to the law, led others to צדקה, showed them by their example and teaching the way to righteousness.
The salvation of the people, which the end shall bring in, consists accordingly in the consummation of the people of God by the resurrection of the dead and the judgment dividing the pious from the godless, according to which the pious shall be raised to eternal life, and the godless shall be given up to everlasting shame and contempt. But the leaders of the people who, amid the wars and conflicts of this life, have turned many to righteousness, shall shine in the imperishable glory of heaven.
Geneva 1599
12:2 And many (b) of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame [and] everlasting contempt.
(b) Meaning all will rise at the general resurrection, which thing he here names because the faithful should always consider that: for in the earth there will be no sure comfort.
John Gill
12:2 And many of them that sleep in the dust of the earth shall awake,.... Which is not to be understood in a figurative and metaphorical, sense, as by R. Jeshuah the Jew, Porphyry the Heathen, and by some Christian writers; neither of the deliverance of the Jews from the troubles of Antiochus, or their present captivity; nor of the spiritual resurrection of them, or others, from their state of infidelity to a profession of the Gospel, which in some is real, in others only hypocritical; but, in a literal sense, of the resurrection of the dead at the last day, which, with respect to the righteous, will take place upon the personal appearance of Christ at first, Th1 4:16, for, as death is oftentimes compared to "sleep", in which the senses are bound up, and the body is in a state of inactivity; see Jn 11:11, so the resurrection from the dead is expressed by awaking out of sleep, when the body shall rise fresh and vigorous, in full health and strength, as a man out of a comfortable sleep; see Ps 17:15. The word "many" is used, either because, as all will not sleep, so all will not be awaked; there will be some that will be alive and awake at Christ's coming, 1Cor 15:51, or, as it signifies, a multitude, Ps 97:1 and so here the innumerable multitude of the dead, who are afterwards distributively considered; and indeed the word is sometimes used for "all"; see Rom 5:15,
some to everlasting life; to the enjoyment of everlasting life and happiness with Christ in the world to come; a phrase often used in the New Testament, though never before in the Old; expressive of that felicity and bliss which the saints enjoy in heaven after this life is over, first in the separate state of the soul, and then, at the resurrection, in soul and body, and of the everlasting continuance of it; they that shall enjoy this are those that are written in the Lamb's book of life, or are ordained unto eternal life; who are redeemed by the blood of Christ, regenerated by his Spirit and grace, justified by his righteousness, adopted into the family of God, are heirs of God, and joint heirs with Christ; these are the dead in Christ, which rise first:
and some to shame and everlasting contempt; wicked men, who lived in a course of sin in this world, without any remorse or shame; but, when they shall rise from the dead, they will rise with all their sins upon them, and with a full conviction of them in their consciences; and will be ashamed of them, and to appear before God the Judge of all; and will be had in contempt by the Lord, by elect angels, and all good men; and this reproach shall never be wiped off; see Is 66:24. Our Lord seems manifestly to have respect to this passage, when he speaks of men coming out of their graves at the last day, "some unto the resurrection of life, and others unto the resurrection of damnation", Jn 5:28 and upon these words it may well be thought the Apostle Paul grounded his faith of the resurrection of the dead, both just and unjust, Acts 24:15, and though the resurrection of both is spoken of here and elsewhere together, yet it will be at distinct periods of time; the resurrection of the just at the beginning of the thousand years, and that of the wicked at the end of them, Rev_ 20:5, between which will be the intermediate state of the saints dwelling with Christ on earth; where they will be favoured with his presence, and the rewards of his grace, to which the following verse has respect.
Robert Jamieson, A. R. Fausset and David Brown
12:2 many . . . that sleep--"many from among the sleepers . . . these shall be unto everlasting life; but those (the rest of the sleepers who do not awake at this time) shall be unto shame" [TREGELLES]. Not the general resurrection, but that of those who share in the first resurrection; the rest of the dead being not to rise till the end of the thousand years (Rev_ 20:3, Rev_ 20:5-6; compare 1Cor 15:23; Th1 4:16). Israel's national resurrection, and the first resurrection of the elect Church, are similarly connected with the Lord's coming forth out of His place to punish the earth in Is 26:19, Is 26:21; Is 27:6. Compare Is 25:6-9. The Jewish commentators support TREGELLES. AUBERLEN thinks the sole purpose for which the resurrection is introduced in this verse is an incitement to faithful perseverance in the persecutions of Antiochus; and that there is no chronological connection between the time of trouble in Dan 12:1 and the resurrection in Dan 12:2; whence the phrase, "at that time," twice occurs in Dan 12:1, but no fixing of time in Dan 12:2-3; 2 Maccabees 7:9, 14, 23, shows the fruit of this prophecy in animating the Maccabean mother and her sons to brave death, while confessing the resurrection in words like those here. Compare Heb 11:35. NEWTON'S view that "many" means all, is not so probable; for Rom 5:15, Rom 5:19, which he quotes, is not in point, since the Greek is "the many," that is, all, but there is no article in the Hebrew here. Here only in the Old Testament is "everlasting life" mentioned.
12:312:3: Եւ իմաստունք ծագեսցեն իբրեւ զլուսաւորութիւն ՚ի հաստատութեան. եւ բազումք յարդարոց իբրեւ զաստե՛ղս յաւիտեանս՝ եւ եւս[12272]։ [12272] Ոմանք. Իբրեւ լուսաւորք ՚ի հաստա՛՛։
3 Իմաստուն մարդիկ պիտի ճառագեն իբրեւ երկնակամարի լուսատուներ, իսկ արդարներից շատերը առաւել եւս՝ իբրեւ յաւիտենական աստղեր:
3 Եւ իմաստունները երկնքի հաստատութեանը լոյսին պէս ու անոնք որ շատերը արդարութեան կ’առաջնորդեն՝ աստղերու պէս պիտի փայլին յաւիտեանս յաւիտենից։
Եւ իմաստունք ծագեսցեն իբրեւ զլուսաւորութիւն ի հաստատութեան, եւ [236]բազումք յարդարոց`` իբրեւ զաստեղս յաւիտեանս` եւ եւս:

12:3: Եւ իմաստունք ծագեսցեն իբրեւ զլուսաւորութիւն ՚ի հաստատութեան. եւ բազումք յարդարոց իբրեւ զաստե՛ղս յաւիտեանս՝ եւ եւս[12272]։
[12272] Ոմանք. Իբրեւ լուսաւորք ՚ի հաստա՛՛։
3 Իմաստուն մարդիկ պիտի ճառագեն իբրեւ երկնակամարի լուսատուներ, իսկ արդարներից շատերը առաւել եւս՝ իբրեւ յաւիտենական աստղեր:
3 Եւ իմաստունները երկնքի հաստատութեանը լոյսին պէս ու անոնք որ շատերը արդարութեան կ’առաջնորդեն՝ աստղերու պէս պիտի փայլին յաւիտեանս յաւիտենից։
zohrab-1805▾ eastern-1994▾ western am▾
12:312:3 И разумные будут сиять, как светила на тверди, и обратившие многих к правде как звезды, вовеки, навсегда.
12:3 καὶ και and; even οἱ ο the συνιέντες συνιημι comprehend φανοῦσιν φαινω shine; appear ὡς ως.1 as; how φωστῆρες φωστηρ light source; beacon τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even οἱ ο the κατισχύοντες κατισχυω force down; prevail τοὺς ο the λόγους λογος word; log μου μου of me; mine ὡσεὶ ωσει as if; about τὰ ο the ἄστρα αστρον constellation τοῦ ο the οὐρανοῦ ουρανος sky; heaven εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τοῦ ο the αἰῶνος αιων age; -ever
12:3 וְ wᵊ וְ and הַ֨ hˌa הַ the מַּשְׂכִּלִ֔ים mmaśkilˈîm שׂכל prosper יַזְהִ֖רוּ yazhˌirû זהר shine כְּ kᵊ כְּ as זֹ֣הַר zˈōhar זֹהַר shining הָ hā הַ the רָקִ֑יעַ rāqˈîₐʕ רָקִיעַ firmament וּ û וְ and מַצְדִּיקֵי֙ maṣdîqˌê צדק be just הָֽ hˈā הַ the רַבִּ֔ים rabbˈîm רַב much כַּ ka כְּ as † הַ the כֹּוכָבִ֖ים kkôḵāvˌîm כֹּוכָב star לְ lᵊ לְ to עֹולָ֥ם ʕôlˌām עֹולָם eternity וָ wā וְ and עֶֽד׃ פ ʕˈeḏ . f עַד future
12:3. qui autem docti fuerint fulgebunt quasi splendor firmamenti et qui ad iustitiam erudiunt multos quasi stellae in perpetuas aeternitatesBut they that are learned, shall shine as the brightness of the firmament: and they that instruct many to justice, as stars for all eternity.
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.
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:

12:3 И разумные будут сиять, как светила на тверди, и обратившие многих к правде как звезды, вовеки, навсегда.
12:3
καὶ και and; even
οἱ ο the
συνιέντες συνιημι comprehend
φανοῦσιν φαινω shine; appear
ὡς ως.1 as; how
φωστῆρες φωστηρ light source; beacon
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
οἱ ο the
κατισχύοντες κατισχυω force down; prevail
τοὺς ο the
λόγους λογος word; log
μου μου of me; mine
ὡσεὶ ωσει as if; about
τὰ ο the
ἄστρα αστρον constellation
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τοῦ ο the
αἰῶνος αιων age; -ever
12:3
וְ wᵊ וְ and
הַ֨ hˌa הַ the
מַּשְׂכִּלִ֔ים mmaśkilˈîm שׂכל prosper
יַזְהִ֖רוּ yazhˌirû זהר shine
כְּ kᵊ כְּ as
זֹ֣הַר zˈōhar זֹהַר shining
הָ hā הַ the
רָקִ֑יעַ rāqˈîₐʕ רָקִיעַ firmament
וּ û וְ and
מַצְדִּיקֵי֙ maṣdîqˌê צדק be just
הָֽ hˈā הַ the
רַבִּ֔ים rabbˈîm רַב much
כַּ ka כְּ as
† הַ the
כֹּוכָבִ֖ים kkôḵāvˌîm כֹּוכָב star
לְ lᵊ לְ to
עֹולָ֥ם ʕôlˌām עֹולָם eternity
וָ wā וְ and
עֶֽד׃ פ ʕˈeḏ . f עַד future
12:3. qui autem docti fuerint fulgebunt quasi splendor firmamenti et qui ad iustitiam erudiunt multos quasi stellae in perpetuas aeternitates
But they that are learned, shall shine as the brightness of the firmament: and they that instruct many to justice, as stars for all eternity.
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:3: And they that be wise - Those who are thoroughly instructed in Christ's word and doctrine, shall shine - shall be eminently distinguished in the Christian Church by the holiness of their lives, and the purity of their creed.
And they that turn many to righteousness - They who, by preaching Christ crucified among their brethren, shall be the means of converting them to the Christian faith; shall be as the stars - bright luminaries in the Gospel kingdom of Jesus Christ. This also may be applied to the case of holy and useful men, particularly the faithful ministers of the Gospel, in the day of judgment. See Jam 5:20 (note), Co1 15:41-42 (note).
Albert Barnes: Notes on the Bible - 1834
12:3: And they that be wise - This is the language which, in the Scriptures, is employed to denote the pious, or those who serve God and keep his commandments. See the book of Proverbs, passim. True religion is wisdom, and sin is folly, and they who live for God and for heaven are the truly wise. The meaning is, that they have chosen the path which true wisdom suggests as that in which man should walk, while all the ways of sin are ways of folly. The language used here is expressive of a general truth, applicable in itself to all the righteous at all times, and nothing can be inferred from the term employed as to what was designed by the angel.
Shall shine as the brightness of the firmament - As the sky above us. The image is that of the sky at night, thick set with bright and beautiful stars. No comparison could be more striking. The meaning would seem to be, that each one of the righteous will be like a bright and beautiful star, and that, in their numbers, and order, and harmony, they would resemble the heavenly constellations at night. Nothing can be more sublime than to look on the heavens in a clear night, and to think of the number and the order of the stars above us as an emblem of the righteous in the heavenly world. The word rendered firmament means, properly, expanse, or what is spread out, and it is applied to the sky as it appears to be spread out above us.
And they that turn many to righteousness - Referring to those who would be instrumental in converting men to the worship of the true God, and to the ways of religion. This is very general language, and might be applied to any persons who have been the means of bringing sinners to the knowledge of the truth. It would apply in an eminent degree to ministers of the gospel who were successful in their work, and to missionaries among the pagan. From the mere language, however, nothing certain can be argued as to the original reference as used by the angel, and it seems to have been his intention to employ language so general that it might be applied to all, of all ages and countries, who would be instrumental in turning men to God.
As the stars - As the stars that are distinguished by their size and luster in the firmament. In the former part of the verse, when speaking of those who were "wise," the design seems to be to compare them to the sky as it appears, set over with innumerable stars, and in their numbers and groupings constituting great beauty; in this member of the sentence the design seems to be to compare these who are eminent in converting men, to the particular beautiful and bright stars that strike us as we look on the heavens - those more distinguished in size and splendor, and that seem to lead on the others. The meaning is, that amidst the hosts of the saved they will be conspicuous, or they will be honored in proportion to their toils, their sacrifices, and their success.
FoRev_er and ever - To all eternity. This refers to those who shall turn many to righteousness; and the meaning is, that they shall continue thus to be distinguished and honored to all eternity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: they that be: Dan 11:33, Dan 11:35; Pro 11:30; Mat 24:45; Co1 3:10; Pe2 3:15
wise: or, teachers, Act 13:1; Eph 4:11; Heb 5:12
shine: Pro 4:18; Mat 13:43, Mat 19:28; Co1 15:40-42; Th1 2:19, Th1 2:20; Rev 1:20
turn: Jer 23:22; Luk 1:16, Luk 1:17; Joh 4:36; Phi 2:16, Phi 2:17; Jam 5:19, Jam 5:20
Geneva 1599
12:3 And they that be (c) wise shall shine as the brightness of the firmament; and they that (d) turn many to righteousness as the stars for ever and ever.
(c) Who have kept the true fear of God and his religion.
(d) He chiefly means the ministers of God's word, and next all the faithful who instruct the ignorant, and bring them to the true knowledge of God.
John Gill
12:3 And they that be wise shall shine as the brightness of the firmament,.... That are wise, not in things natural and civil, but in things spiritual; who are wise unto salvation; that are wise to know themselves, their state and condition by nature; their impurity and impotence; the insufficiency of their own righteousness; the exceeding sinfulness of sin, and the dangerous circumstances they are in; that are wise to know Christ, and him crucified; to believe in him, and trust in him for everlasting life and salvation: these at the resurrection shall shine, both in body and soul; their bodies shall be fashioned like to the glorious body of Christ; their souls shall be filled with perfect light and knowledge, and be completely holy, without any sin upon them; and this light and glory that will be upon both soul and body will be like the brightness of the heavens when the sun is risen; yea, it will be like the brightness and glory of the sun itself, as our Lord affirms; having, as it seems, respect to this passage, Mt 13:43. Some render it, "they that instruct" (i); or make others wise, and so restrain it to ministers of the word; but the more general sense is best; and, besides, they are more particularly described in the next clause:
and they that turn many to righteousness as the stars forever and ever; or, "that justify many" (k); that teach the doctrine of a sinner's free justification by the righteousness of Christ; that lead and direct souls sensible of sin, and of the weakness of their own righteousness, to the righteousness of Christ, as being that only which justifies before God; otherwise it is God alone that justifies men, by imputing the righteousness of his Son unto them: but these show men the way of justification, or that which God takes to justify sinners; and this being the principal doctrine of the GospeL, they are denominated from it; and no man deserves the name of a Gospel minister that does not preach it, though this is not all that they preach; they preach all other doctrines of the Gospel in connection with it, and also instruct men thus justified to live soberly, righteously, and godly: now, as these are stars in the church of Christ below, who receive their light from Christ the sun of righteousness, and communicate it to his people; so they will continue stars in the Millennium state, and appear exceeding glorious, having the glory of God and Christ upon them, and not only then, but to all eternity. These words are applied to the days of the Messiah by the Jews (l).
(i) "erudiunt", Munster; "erudientes", Junius & Tremellius; "qui alios instituerint", Grotius. (k) "justificantes", Pagninus, Montanus, Junius & Tremellius; "qui justificaverint", Calvin, Piscator. (l) Shemot Rabba sect. 15. fol. 102. 4.
Robert Jamieson, A. R. Fausset and David Brown
12:3 wise-- (Prov 11:30). Answering to "they that understand" (Dan 11:33, Dan 11:35), the same Hebrew, Maskilim; Israelites who, though in Jerusalem when wickedness is coming to a head, are found intelligent witnesses against it. As then they appeared worn out with persecutions (typically, of Antiochus; antitypically, of Antichrist); so now in the resurrection they "shine as the brightness of the firmament." The design of past afflictions here appears "to make them white" (Mt 13:43; Rev_ 7:9, Rev_ 7:14).
turn . . . to righteousness--literally, "justify," that is, convert many to justification through Christ (Jas 5:20).
stars-- (1Cor 15:41-42).
12:412:4: Եւ դու Դանիէլ փակեա՛ զբանսդ, եւ կնքեա՛ զգիրդ՝ մինչեւ ՚ի ժամանակ վախճանի. մինչեւ սրբեսցին բազումք, եւ բազմասցի գիտութիւն[12273]։ [12273] Ոմանք. ՚Ի ժամանակս վախճանի։ ՚Ի լուս՛՛. Մինչեւ ուսցին բազումք. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր օրինակ մի. մինչեւ ուսցին եւ սրբեսցին բազումք։
4 Եւ դու, Դանիէ՛լ, գաղտնի՛ պահիր այդ խօսքերը եւ կնքի՛ր այդ գիրքը մինչեւ ժամանակի վախճանը, մինչեւ շատերն ուսանեն, եւ շատանայ իմաստութիւնը”»:
4 «Դո՛ւն, ո՛վ Դանիէլ, այս խօսքերը գոցէ ու գիրքը կնքէ մինչեւ վերջին ժամանակը։ Շատերը ուշադրութեամբ պիտի կարդան* ու գիտութիւնը պիտի շատնայ»։
Եւ դու, Դանիէլ, փակեա զբանսդ, եւ կնքեա զգիրդ` մինչեւ ի ժամանակ վախճանի, մինչեւ ուսցին բազումք, եւ բազմասցի գիտութիւն:

12:4: Եւ դու Դանիէլ փակեա՛ զբանսդ, եւ կնքեա՛ զգիրդ՝ մինչեւ ՚ի ժամանակ վախճանի. մինչեւ սրբեսցին բազումք, եւ բազմասցի գիտութիւն[12273]։
[12273] Ոմանք. ՚Ի ժամանակս վախճանի։ ՚Ի լուս՛՛. Մինչեւ ուսցին բազումք. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր օրինակ մի. մինչեւ ուսցին եւ սրբեսցին բազումք։
4 Եւ դու, Դանիէ՛լ, գաղտնի՛ պահիր այդ խօսքերը եւ կնքի՛ր այդ գիրքը մինչեւ ժամանակի վախճանը, մինչեւ շատերն ուսանեն, եւ շատանայ իմաստութիւնը”»:
4 «Դո՛ւն, ո՛վ Դանիէլ, այս խօսքերը գոցէ ու գիրքը կնքէ մինչեւ վերջին ժամանակը։ Շատերը ուշադրութեամբ պիտի կարդան* ու գիտութիւնը պիտի շատնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:412:4 А ты, Даниил, сокрой слова сии и запечатай книгу сию до последнего времени; многие прочитают ее, и умножится ведение>>.
12:4 καὶ και and; even σύ συ you Δανιηλ δανιηλ Daniēl; Thanil κάλυψον καλυπτω cover τὰ ο the προστάγματα προσταγμα and; even σφράγισαι σφραγιζω seal; certify τὸ ο the βιβλίον βιβλιον scroll ἕως εως till; until καιροῦ καιρος season; opportunity συντελείας συντελεια consummation ἕως εως till; until ἂν αν perhaps; ever ἀπομανῶσιν απομαινομαι the πολλοὶ πολυς much; many καὶ και and; even πλησθῇ πληθω fill; fulfill ἡ ο the γῆ γη earth; land ἀδικίας αδικια injury; injustice
12:4 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you דָֽנִיֵּ֗אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel סְתֹ֧ם sᵊṯˈōm סתם stop up הַ ha הַ the דְּבָרִ֛ים ddᵊvārˈîm דָּבָר word וַ wa וְ and חֲתֹ֥ם ḥᵃṯˌōm חתם seal הַ ha הַ the סֵּ֖פֶר ssˌēfer סֵפֶר letter עַד־ ʕaḏ- עַד unto עֵ֣ת ʕˈēṯ עֵת time קֵ֑ץ qˈēṣ קֵץ end יְשֹׁטְט֥וּ yᵊšōṭᵊṭˌû שׁוט rove about רַבִּ֖ים rabbˌîm רַב much וְ wᵊ וְ and תִרְבֶּ֥ה ṯirbˌeh רבה be many הַ ha הַ the דָּֽעַת׃ ddˈāʕaṯ דַּעַת knowledge
12:4. tu autem Danihel clude sermones et signa librum usque ad tempus statutum pertransibunt plurimi et multiplex erit scientiaBut thou, O Daniel, shut up the words, and seal the book, even to the time appointed: many shall pass over, and knowledge shall be manifold.
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.
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:

12:4 А ты, Даниил, сокрой слова сии и запечатай книгу сию до последнего времени; многие прочитают ее, и умножится ведение>>.
12:4
καὶ και and; even
σύ συ you
Δανιηλ δανιηλ Daniēl; Thanil
κάλυψον καλυπτω cover
τὰ ο the
προστάγματα προσταγμα and; even
σφράγισαι σφραγιζω seal; certify
τὸ ο the
βιβλίον βιβλιον scroll
ἕως εως till; until
καιροῦ καιρος season; opportunity
συντελείας συντελεια consummation
ἕως εως till; until
ἂν αν perhaps; ever
ἀπομανῶσιν απομαινομαι the
πολλοὶ πολυς much; many
καὶ και and; even
πλησθῇ πληθω fill; fulfill
ἡ ο the
γῆ γη earth; land
ἀδικίας αδικια injury; injustice
12:4
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
דָֽנִיֵּ֗אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel
סְתֹ֧ם sᵊṯˈōm סתם stop up
הַ ha הַ the
דְּבָרִ֛ים ddᵊvārˈîm דָּבָר word
וַ wa וְ and
חֲתֹ֥ם ḥᵃṯˌōm חתם seal
הַ ha הַ the
סֵּ֖פֶר ssˌēfer סֵפֶר letter
עַד־ ʕaḏ- עַד unto
עֵ֣ת ʕˈēṯ עֵת time
קֵ֑ץ qˈēṣ קֵץ end
יְשֹׁטְט֥וּ yᵊšōṭᵊṭˌû שׁוט rove about
רַבִּ֖ים rabbˌîm רַב much
וְ wᵊ וְ and
תִרְבֶּ֥ה ṯirbˌeh רבה be many
הַ ha הַ the
דָּֽעַת׃ ddˈāʕaṯ דַּעַת knowledge
12:4. tu autem Danihel clude sermones et signa librum usque ad tempus statutum pertransibunt plurimi et multiplex erit scientia
But thou, O Daniel, shut up the words, and seal the book, even to the time appointed: many shall pass over, and knowledge shall be manifold.
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Откровение заканчивается обращенным к пророку повелением "сокрыть слова свои", т. е. позаботиться о тщательном сохранении данного видения. А так как оно было последним в ряду всех других видений, то одновременно с первым приказанием дается в второе: "запечатать книгу" - позаботиться о таковом же сохранении и всех ранее полученных откровений. При сбережении их в первоначальной чистоте и неприкосновенности умножится "ведение" путей Господних.
Adam Clarke: Commentary on the Bible - 1831
12:4: Shut up the words, and seal the book - When a prophet received a prediction concerning what was at a considerable distance of time, he shut his book, did not communicate his revelation for some time after. This Daniel was commanded to do, Dan 8:26. See also Isa 29:10, Isa 29:11; Rev 22:10. Among the ancients, those were said to seal, who in the course of their reading stamped the places of which they were yet doubtful, in order to keep them in memory, that they might refer to then; again, as not yet fully understood. This custom Salmasius, in his book De modo Usurarum, p. 446, proves from Hesychius.
Many shall run to and fro - Many shall endeavour to search out the sense; and knowledge shall be increased by these means; though the meaning shall not be fully known till the events take place: Then the seal shall be broken, and the sense become plain. This seems to be the meaning of this verse, though another has been put on it, viz., "Many shall run to and fro preaching the Gospel of Christ, and therefore religious knowledge and true wisdom shall be increased." This is true in itself; but it is not the meaning of the prophet's words.
Albert Barnes: Notes on the Bible - 1834
12:4: But thou, O Daniel, shut up the words - To wit, by sealing them up, or by closing the book, and writing no more in it. The meaning is, that all has been communicated which it was intended to communicate. The angel had no more to say, and the volume might be sealed up.
And seal the book - This would seem to have been not an unusual custom in closing a prophecy, either by affixing a seal to it that should be designed to confirm it as the prophet's work - as we seal a deed, a will, or a contract; or to secure the volume, as we seal a letter. Compare the notes at Dan 8:26; Isa 8:16.
Even to the time of the end - That is, the period when all these things shall be accomplished. Then
(a) the truth of the prediction now carefully sealed up will be seen and acknowledged;
(b) and then, also, it may be expected that there will be clearer knowledge on all these subjects, for the facts will throw increased light on the meaning and the bearing of the predictions.
Many shall run to and fro - Shall pass up and down in the world, or shall go from place to place. The reference is clearly to those who should thus go to impart knowledge; to give information; to call the attention of men to great and important matters. The language is applicable to any methods of imparting important knowledge, and it refers to a time when this would be the characteristic of the age. There is nothing else to which it can be so well applied as to the labors of Christian missionaries, and ministers of the gospel, and others who, in the cause of Christian truth, go about to rouse the attention of men to the great subjects of religion; and the natural application of the language is to refer it to the times when the gospel would be preached to the world at large.
And knowledge shall be increased - To wit, by this method. The angel seems to mean that in this way there would be an advance in knowledge on all the subjects of religion, and particularly on the points to which he had referred. This would be one of the characteristics of these times, and this would be the means by which it would be accomplished. Our own age has furnished a good illustration of the meaning of this language, and it will be still more fully and strikingly illustrated as the time approaches when the knowledge of the Lord shall fill the whole world.
Having thus gone through with an exposition of these, the closing words of the vision Dan 12:1-4, it seems proper that we should endeavor to ascertain the meaning of the angel in what is here said, and the bearing of this more particularly on what he had said before. With this view, therefore, several remarks may be made here.
(1) it seems clear that there was in some respects, and for some purpose, a primary reference to Antiochus, and to the fact that in his times there would be a great rousing up of the friends of God and of religion, as if from their graves.
(a) The connection demands it. If the close of the last chapter refers to Antiochus, then it cannot be denied that this does also, for it is introduced in immediate connection with that, and as referring to that time: "And at that time."
(b) The facts referred to would require the same interpretation. Thus it is said that it would be a time of trouble, such as there had never been since the nation existed - a state of things which clearly refers to the calamities which would be brought upon them by the persecutions of Antiochus Epiphanes.
(c) This interpretation seems to be in accordance with the purpose of the angel to give the assurance that these troubles would come to an end, and that in the time of the greatest calamity, when everything seemed tending to ruin, God would interpose, and would secure the people, and would cause his own worship to be restored. Porphyry then, it appears to me, was so far right as to apply this to the times of Antiochus, and to the events that occurred under the Maccabees. "Then," says he, "those who, as it were, sleep in the dust of the earth, and are pressed down with the weight of evils, and, as it were, hid in sepulchres of misery, shall rise from the dust of the earth to unexpected victory, and shall raise their heads from the ground the observers of the law rising to everlasting life, and the violators of it to eternal shame." He also refers to the history, in which it is said that, in the times of the persecutions, many of the Jews fled to the desert, and hid themselves in caves and caverns, and that after the victories of the Maccabees they came forth, and that this was metaphorically (μεταφορικῶς metaphorikō s) called a resurrection of the dead. - Jerome, in loc. According to this interpretation, the meaning would be, that there would be a general uprising of the people; a general arousing of them from their lethargy, or summoning them from their retreats and hiding-places, as if the dead, good and bad, should arise from their dust.
(2) This language, however, is derived from the doctrine of the literal resurrection of the dead. It implies the belief of that doctrine. It is such language as would be used only where that doctrine was known and believed. It would convey no proper idea unless it were known and believed. The passage, then, may be adduced as full proof that the doctrine of the resurrection of the dead, both of the just and the unjust, was understood and believed in the time of Daniel. No one can reasonably doubt this. Such language is met used in countries where the doctrine of the resurrection of the dead is not believed, and where used, as it is in Christian lands, is full proof, even when employed for illustration, that the doctrine of the resurrection is a common article of belief. Compare the notes at Isa 26:19. This language is not found in the Greek and Latin classic writers; nor in pagan writings in modern times; nor is it found in the earlier Hebrew Scriptures; nor is it used by infidels even for illustration; and the proof, therefore, is clear that as employed in the time of Daniel the doctrine of the resurrection of the dead was known and believed. If so, it marks an important fact in the progress of theological opinion and knowledge in his times. How it came to be known is not intimated here, nor explained elsewhere, but of the fact no one can have any reasonable doubt. Even now, so clear and accurate is the language, that if we wish to express the doctrine of the resurrection of the dead, we cannot do it better than by employing the language of the angel in addressing Daniel. (See Editor's Preface to volume on Job.)
(3) The full meaning of the language is not met by the events that occurred in the times of the Maccabees. As figurative, or, as Porphyry says, metaphorical, it might be used to describe those events. But what then occurred would not come up to the proper and complete meaning of the prediction. That is, if nothing more was intended, we should feel that the event fell far short of the full import of the language; of the ideas which it was fitted to convey; and of the hopes which it was adapted to inspire. If that was all, then this lofty language would not have been used. There was nothing in the facts that adequately corresponded with it. In the obvious and literal sense, there was nothing which could be called a resurrection to "everlasting life;" nothing that could be called an awaking to "everlasting shame and contempt." There was nothing which would justify literally the language "they shall shine as the brightness of the firmament, and as the stars foRev_er and ever." The language naturally has a higher signification than this, and even when employed for illustration, that higher signification should be recognized and would be suggested to the mind.
(4) The passage looks onward to a higher and more important event than any that occurred in the times of the Maccabees - to the general resurrection of the dead, of the just and the unjust, and to the final glory of the righteous. The order of thought in the mind of the angel would seem to have been this: he designed primarily to furnish to Daniel an assurance that deliverance would come ill the time of the severe troubles which were to overwhelm the nation, and that the nation would ultimately be safe. In doing this his mind almost unconsciously glanced forward to a final deliverance from death and the grave, and he expressed the thought which he designed to convey in the well-known and familiar language used to describe the resurrection. Commencing the description in this manner, by the laws of prophetic suggestion (compare the Introduction to Isaiah, Section 7.), the mind finally rested on the ultimate event, and what began with the deliverance in the times of the Maccabees, ended in the full contemplation of the resurrection of the dead, and the scenes beyond the last judgment.
(5) If it be asked what would be the pertinency or the propriety of this language, if this be the correct interpretation, or what would be its bearing on the design of the angel, it may be replied:
(a) that the assurance was in this way conveyed that these troubles under Antiochus would cease - an assurance as definite and distinct as though all that was said had been confined to that;
(b) that a much more important, and more cheering general truth was thus brought to view, that ultimately the people of God would emerge from all trouble, and would stand before God in glory - a truth of great value then, and at all times;
(c) that this truth was of so universal a nature that it might be applied in all times of trouble - that when the church was assailed; when the people of God were persecuted; when they were driven away from their temples of worship, and when the rites of religion were suspended; when the zeal of many should grow cold, and the pious should be disheartened, they might look on to brighter times. There was to be an end of all these troubles. There was to be a winding up of these affairs. All the dead were to be raised from their graves, the good and the bad, and thus the righteous would triumph, and would shine like the brightness of the firmament, and the wicked would be overwhelmed with shame and contempt.
(6) from all this it follows that this passage may be used to prove the doctrine of the resurrection of the dead, and the doctrine of eternal retribution. Not, indeed, the primary thing in the use of the language as applied by the angel, it is, nevertheless, based on the truth and the belief of these doctrines, and the mind of the angel ultimately rested on these great truths as adapted to awe the wicked, and to give consolation to the people of God in times of trouble. Thus Daniel was directed to some of the most glorious truths that would be established and inculcated by the coming of the Messiah, and long before he appeared had a glimpse of the great doctrine which he came to teach respecting the ultimate destiny of man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: shut: Dan 8:26; Rev 10:4, Rev 22:10
to the: Dan 12:9, Dan 8:17, Dan 10:1, Dan 11:40
many: Dan 11:33; Isa 11:9, Isa 29:18, Isa 29:19, Isa 30:26, Isa 32:3; Zac 14:6-10; Mat 24:14; Rom 10:18; Rev 14:6, Rev 14:7
Carl Friedrich Keil and Franz Delitzsch
12:4
The Close of the Revelation of God and of the Book
As the revelation in Daniel 8 closes with the direction, "Wherefore shut thou up the vision" (Dan 8:26), so this before us closes with the command (Dan 12:4), "But thou Daniel shut up these words;" and as in the former case החזון denotes the vision interpreted to him by the angel, so here הדּברים can only be the announcements of the angel, Daniel 11:2-12:3, along with the preceding appearance, Daniel 10:2-11:1, thus only the revelation designated as דּבר, Dan 10:1. Accordingly, also, סתן is obviously to be interpreted in the meaning illustrated and defended under Dan 8:25, to shut up in the sense of guarding; and thus also חתם, to seal. Thus all the objections against this command are set aside which Hitzig has derived from the sealing, which he understands of the sealing up of the book, so that he may thereby cast doubt on the genuineness of the book.
Tit is disputed whether הספר is only the last revelation, Daniel 10-12 (Hvernick, v. Leng., Maurer, Kran.), or the whole book (Bertholdt, Hitzig, Auberlen, Kliefoth). That ספר might designate a short connected portion, a single prophecy, is placed beyond a doubt by Nahum 1:1; Jer 51:63. The parallelism of the members of the passage also appears to favour the opinion that הספר stands in the same meaning as הדּברים. But this appearance amounts to a valid argument only under the supposition that the last revelation stands unconnected with the revelations going before. But since this is not the case, much rather the revelation of these chapters is not only in point of time the last which Daniel received, but also forms the essential conclusion of all earlier revelations, then the expression used of the sealing of this last revelation refers plainly to the sealing of the whole book. This supposition is unopposed. That the writing down of the prophecy is not commanded to Daniel, cannot be objected against. As this is here and in Dan 8:26 presupposed as a matter of course, for the receiving of a revelation without committing it to writing is not practicable, so we may without hesitation suppose that Daniel wrote down all the earlier visions and revelations as soon as he received them, so that with the writing down of the last of them the whole book was completed. For these reasons we understand by הספר the whole book. For, as Kliefoth rightly remarks, the angel will close, Dan 12:4, the last revelation, and along with it the whole prophetical work of Daniel, and dismiss him from his prophetical office, as he afterwards, Dan 12:13, does, after he has given him, Dan 12:5-12, disclosures regarding the periods of these wonderful things that were announced. He must seal the book, i.e., guard it securely from disfigurement, "till the time of the end," because its contents stretch out to the time of the end. Cf. Dan 8:26, where the reason for the sealing is stated in the words, "for yet it shall be for many days." Instead of such a statement as that, the time of the end is here briefly named as the terminus, down to which the revelation reaches, in harmony with the contents of Daniel 11:40-12:3, which comprehend the events of the time of the end.
The two clauses of Dan 12:4 are differently explained. The interpretation of J. D. Michaelis, "Many shall indeed go astray, but on the other side also the knowledge shall be great," is verbally just as untenable as that of Hvernick, "Many shall wander about, i.e., in the consciousness of their misery, strive after salvation, knowledge." For שׁוּט signifies neither to go astray (errare) nor to wander about, but only to go to and fro, to pass through a land, in order to seek out or search, to go about spying (Zech 4:10, of the eyes of God; Ezek 27:8, Ezek 27:26, to row). From these renderings there arises for this passage before us the meaning, to search through, to examine, a book; not merely to "read industriously" (Hitzig, Ewald), but thoroughly to search into it (Gesenius). The words do not supply the reason for the command to seal, but they state the object of the sealing, and are not (with many interpreters) to be referred merely to the time of the end, that then for the first time many shall search therein and find great knowledge. This limiting of their import is connected with the inaccurate interpretation of the sealing as a figure either of the incomprehensibility of the prophecy or of the secrecy of the writing, and is set aside with the correct interpretation of this figure. If Daniel, therefore, must only place the prophecy securely that it may continue to the time of the end, the sealing thus does not exclude the use of it in transcriptions, then there exists no reason for thinking that the searching into it will take place only for the first time in the end. The words וגו רבּים ישׁטטוּ are not connected with the preceding by any particle or definition of time, whereby they should be limited to קץ עת. To this is to be added, that this revelation, according to the express explanation of the angel (Dan 10:14), refers to all that shall be experienced by the people of Daniel from the time of Cyrus to the time of the end. If, then, it must remain sealed or not understood till the time of the end, it must have lain unused and useless for centuries, while it was given for the very purpose of reflecting light on the ways of God for the pious in all times, and of imparting consolation amid their tribulations to those who continued stedfast in their fidelity. In order to serve these purposes it must be accessible at all times, so that they might be able to search into it, to judge events by it and to strengthen their faith. Kliefoth therefore is right in his thus interpreting the whole passage: "Daniel must place in security the prophecies he has received until the time of the end, so that through all times many men may be able to read them and gain understanding (better: obtain knowledge) from them." הדּעת is the knowledge of the ways of the Lord with His people, which confirms them in their fidelity towards God.
Geneva 1599
12:4 But thou, O Daniel, (e) shut up the words, and seal the book, (f) [even] to the time of the end: many shall run to and fro, and knowledge shall be increased.
(e) Even though the most part despise this prophecy, yet make sure you keep it and esteem it as a treasure.
(f) Until the time that God has appointed for the full revelation of these things: and then many will run to and fro to search for the knowledge of these mysteries, which things they obtain now by the light of the Gospel.
John Gill
12:4 But thou, O Daniel, shut up the words,.... Of the book, in which he had wrote the visions and prophecies delivered to him: this he is bid to "shut up", to keep it from the common and profane people, who would only burlesque it; and to keep it to himself, as a peculiar treasure committed to his care; and though it was not kept from the saints and people of God, from their reading it, yet he was not to interpret and explain it to them; it was to remain a secret until the time of its accomplishment was come, or, however, near at hand; so that this denotes the obscurity of the prophecy, and the great difficulty of understanding it; it being like a book that is shut and sealed, as follows, see Rev_ 5:1,
and seal the book, even to the time of the end; till the time comes appointed for the fulfilment of it, which shows that it reached to times at a great distance; that till these times were come, or near, it would be as a sealed book, and yet the accomplishment of it would be sure and certain, as what is sealed is:
many shall run to and fro, and knowledge shall be increased; that is, towards the end of the time appointed, many persons will be stirred up to inquire into these things delivered in this book, and will spare no pains or cost to get knowledge of them; will read and study the Scriptures, and meditate on them; compare one passage with another; spiritual things with spiritual, in order to obtain the mind of Christ; will peruse carefully the writings of such who have gone before them, who have attempted anything of this kind; and will go far and near to converse with persons that have any understanding of such things: and by such means, with the blessing of God upon them, the knowledge of this book of prophecy will be increased; and things will appear plainer the nearer the accomplishment of them is; and especially when accomplished, when prophecy and facts can be compared together: and not only this kind of knowledge, but knowledge of all spiritual things, of all evangelic truths and doctrines, will be abundantly enlarged at this time; and the earth will be filled and covered with it, as the sea with its waters; see Is 11:9.
John Wesley
12:4 Seal the book - The book was command to be sealed, because it would be long before the words would be fulfilled, whereas those that were shortly to be fulfilled, were forbidden to be sealed. Shall run - Shall diligently search these prophecies; and they shall know the signs of the times, and wait upon God in the way of his judgments: he means chiefly in gospel - times.
Robert Jamieson, A. R. Fausset and David Brown
12:4 shut up . . . seal the book--John, on the contrary, is told (Rev_ 22:10) not to seal his visions. Daniel's prophecy refers to a distant time, and is therefore obscure for the immediate future, whereas John's was to be speedily fulfilled (Rev_ 1:1, Rev_ 1:3; Rev_ 22:6). Israel, to whom Daniel prophesied after the captivity, with premature zeal sought after signs of the predicted period: Daniel's prophecy was designed to restrain this. The Gentile Church, on the contrary, for whom John wrote, needs to be impressed with the shortness of the period, as it is, owing to its Gentile origin, apt to conform to the world, and to forget the coming of the Lord (compare Mt 25:13, Mt 25:19; Mk 13:32-37; 2Pet 3:8, 2Pet 3:12; Rev_ 22:20).
run to and fro--not referring to the modern rapidity of locomotion, as some think, nor to Christian missionaries going about to preach the Gospel to the world at large [BARNES], which the context scarcely admits; but, whereas now but few care for this prophecy of God, "at the time of the end," that is, near its fulfilment, "many shall run to and fro," that is, scrutinize it, running through every page. Compare Hab 2:2 [CALVIN]: it is thereby that "the knowledge (namely, of God's purposes as revealed in prophecy) shall be increased." This is probably being now fulfilled.
12:512:5: Եւ տեսի ես Դանիէլ, եւ ահա երկո՛ւ կային յայսկոյս եւ յա՛յնկոյս գետոյն[12274]. [12274] Օրինակ մի. Եւ ահա երկուք կացին յայս՛՛։
5 «Ես՝ Դանիէլս, տեսայ, որ ահա երկու հոգի կանգնած էին գետի այս եւ այն կողմը,
5 Ես՝ Դանիէլս՝ տեսայ թէ ուրիշ երկու մարդիկ կայներ էին, մէկը գետին մէկ եզերքը ու միւսը՝ գետին միւս եզերքը։
Եւ տեսի ես Դանիէլ, եւ ահա [237]երկու կային յայսկոյս եւ յայնկոյս գետոյն:

12:5: Եւ տեսի ես Դանիէլ, եւ ահա երկո՛ւ կային յայսկոյս եւ յա՛յնկոյս գետոյն[12274].
[12274] Օրինակ մի. Եւ ահա երկուք կացին յայս՛՛։
5 «Ես՝ Դանիէլս, տեսայ, որ ահա երկու հոգի կանգնած էին գետի այս եւ այն կողմը,
5 Ես՝ Դանիէլս՝ տեսայ թէ ուրիշ երկու մարդիկ կայներ էին, մէկը գետին մէկ եզերքը ու միւսը՝ գետին միւս եզերքը։
zohrab-1805▾ eastern-1994▾ western am▾
12:512:5 Тогда я, Даниил, посмотрел, и вот, стоят двое других, один на этом берегу реки, другой на том берегу реки.
12:5 καὶ και and; even εἶδον οραω view; see ἐγὼ εγω I Δανιηλ δανιηλ Daniēl; Thanil καὶ και and; even ἰδοὺ ιδου see!; here I am δύο δυο two ἕτεροι ετερος different; alternate εἱστήκεισαν ιστημι stand; establish εἷς εις.1 one; unit ἔνθεν ενθαδε this place; back here τοῦ ο the ποταμοῦ ποταμος river καὶ και and; even εἷς εις.1 one; unit ἔνθεν ενθαδε this place; back here
12:5 וְ wᵊ וְ and רָאִ֨יתִי֙ rāʔˈîṯî ראה see אֲנִ֣י ʔᵃnˈî אֲנִי i דָנִיֵּ֔אל ḏāniyyˈēl דָּנִיֵּאל Daniel וְ wᵊ וְ and הִנֵּ֛ה hinnˈē הִנֵּה behold שְׁנַ֥יִם šᵊnˌayim שְׁנַיִם two אֲחֵרִ֖ים ʔᵃḥērˌîm אַחֵר other עֹמְדִ֑ים ʕōmᵊḏˈîm עמד stand אֶחָ֥ד ʔeḥˌāḏ אֶחָד one הֵ֨נָּה֙ hˈēnnā הֵנָּה here לִ li לְ to שְׂפַ֣ת śᵊfˈaṯ שָׂפָה lip הַ ha הַ the יְאֹ֔ר yᵊʔˈōr יְאֹר stream וְ wᵊ וְ and אֶחָ֥ד ʔeḥˌāḏ אֶחָד one הֵ֖נָּה hˌēnnā הֵנָּה here לִ li לְ to שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip הַ ha הַ the יְאֹֽר׃ yᵊʔˈōr יְאֹר stream
12:5. et vidi ego Danihel et ecce quasi duo alii stabant unus hinc super ripam fluminis et alius inde ex altera ripa fluminisAnd I, Daniel, looked, and behold as it were two others stood: one on this side upon the bank of the river, and another on that side, on the other bank of the river.
5. Then I Daniel looked, and, behold, there stood other two, the one on the brink of the river on this side, and the other on the brink of the river on that side.
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:

12:5 Тогда я, Даниил, посмотрел, и вот, стоят двое других, один на этом берегу реки, другой на том берегу реки.
12:5
καὶ και and; even
εἶδον οραω view; see
ἐγὼ εγω I
Δανιηλ δανιηλ Daniēl; Thanil
καὶ και and; even
ἰδοὺ ιδου see!; here I am
δύο δυο two
ἕτεροι ετερος different; alternate
εἱστήκεισαν ιστημι stand; establish
εἷς εις.1 one; unit
ἔνθεν ενθαδε this place; back here
τοῦ ο the
ποταμοῦ ποταμος river
καὶ και and; even
εἷς εις.1 one; unit
ἔνθεν ενθαδε this place; back here
12:5
וְ wᵊ וְ and
רָאִ֨יתִי֙ rāʔˈîṯî ראה see
אֲנִ֣י ʔᵃnˈî אֲנִי i
דָנִיֵּ֔אל ḏāniyyˈēl דָּנִיֵּאל Daniel
וְ wᵊ וְ and
הִנֵּ֛ה hinnˈē הִנֵּה behold
שְׁנַ֥יִם šᵊnˌayim שְׁנַיִם two
אֲחֵרִ֖ים ʔᵃḥērˌîm אַחֵר other
עֹמְדִ֑ים ʕōmᵊḏˈîm עמד stand
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
הֵ֨נָּה֙ hˈēnnā הֵנָּה here
לִ li לְ to
שְׂפַ֣ת śᵊfˈaṯ שָׂפָה lip
הַ ha הַ the
יְאֹ֔ר yᵊʔˈōr יְאֹר stream
וְ wᵊ וְ and
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
הֵ֖נָּה hˌēnnā הֵנָּה here
לִ li לְ to
שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip
הַ ha הַ the
יְאֹֽר׃ yᵊʔˈōr יְאֹר stream
12:5. et vidi ego Danihel et ecce quasi duo alii stabant unus hinc super ripam fluminis et alius inde ex altera ripa fluminis
And I, Daniel, looked, and behold as it were two others stood: one on this side upon the bank of the river, and another on that side, on the other bank of the river.
5. Then I Daniel looked, and, behold, there stood other two, the one on the brink of the river on this side, and the other on the brink of the river on that side.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Указанным требованием и могло бы закончиться откровение. Но тогда недоставало бы объяснения относительно продолжительности предсказанных событий, а между тем, по аналогии с видением 8: гл. пророк мог ожидать такого объяснения. И оно, действительно, дается и притом дважды. В первый раз одному из небожителей, предложившему мужу в льняной одежде вопрос: "когда будет конец этих чудных происшествий?" Если под последними, судя по контексту, разумеется воскресение мертвых (2: ст.), то ответ мужа в льняной одежде: к "концу времени и времен и полувремени ... все это совершится", как ясно намекающий на 25: ст. 7: гл., указывает на продолжительность деятельности антихриста. При подобном понимании смысл его слов такой: воскресение мертвых последует непосредственно за временем антихриста.

8. Пророк не понял ответа, и сообразно с этим на вопрос: "что же после этого будет", ему предлагается довольствоваться тем, что открыто и оставить заботу о разрешении недоумений относительно непонятного в откровении. Уразумение этого последнего принадлежит будущим временам, для которых откровение и должно быть тщательно сохранено.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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. 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? 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 a half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. 8 And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 9 And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. 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. 12 Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. 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.
Daniel had been made to foresee the amazing revolutions of states and kingdoms, as far as the Israel of God was concerned in them; in them he foresaw troublous times to the church, suffering trying times, the prospect of which much affected him and filled him with concern. Now there were two questions proper to be asked upon this head:--When shall the end be? And, What shall the end be? These two questions are asked and answered here, in the close of the book; and though the comforts prescribed in the foregoing verses, one would think, were satisfactory enough, yet, for more abundant satisfaction, this is added.
I. The question, When shall the end be? is asked by an angel, v. 5, 6. Concerning this we may observe,
1. Who it was that asked the question. Daniel had had a vision of Christ in his glory, the man clothed in linen, ch. x. 5. But his discourse had been with the angel Gabriel, and now he looks, and behold other two (v. 5), two angels that he had not seen before, one upon the bank of the river on one side and the other on the other side, that, the river being between them, they might not whisper to one another, but what they said might be heard. Christ stood on the waters of the river, (v. 6), between the banks of Ulai; it was therefore proper that the angels his attendants should stand on either bank, that they might be ready to go, one one way and the other the other way, as he should order them. These angels appeared, (1.) To adorn the vision, and make it the more illustrious; and to add to the glory of the Son of man, Heb. i. 6. Daniel had not seen them before, though it is probable that they were there; but now, when they began to speak, he looked up, and saw them. Note, The further we look into the things of God, and the more we converse with them, the more we shall see of those things, and still new discoveries will be made to us; those that know much, if they improve it, shall know more. (2.) To confirm the discovery, that out of the mouth of two or three witnesses the word might be established. Three angels appeared to Abraham. (3.) To inform themselves, to hear and ask questions; for the mysteries of God's kingdom are things which the angels desire to look into (1 Pet. i. 12) and they are known to the church, Eph. iii. 10. Now one of these two angels said, When shall the end be? Perhaps they both asked, first one and then the other, but Daniel heard only one.
2. To whom this question was put, to the man clothed in linen, of whom we read before (ch. x. 5), to Christ our great high priest, who was upon the waters of the river, and whose spokesman, or interpreter, the angel Gabriel had all this while been. This river was Hiddekel (ch. x. 4), the same with Tigris, the place whereabout many of the events prophesied of would happen; there therefore is the scene laid. Hiddekel was mentioned as one of the rivers that watered the garden of Eden (Gen. ii. 14); fitly therefore does Christ stand upon that river, for by him the trees in the paradise of God are watered. Waters signify people, and so his standing upon the waters denotes his dominion over all; he sits upon the flood (Ps. xxix. 10); he treads upon the waters of the sea, Job ix. 8. And Christ, to show that this was he, in the days of his flesh walked upon the waters, Matt. xiv. 25. He was above the waters of the river (so some read it); he appeared in the air over the river.
3. What the question was: How long shall it be to the end of these wonders? Daniel would not ask the question, because he would not pry into what was hidden, nor seem inquisitive concerning the times and the seasons, which the Father has put in his own power, Acts i. 7. But, that he might have the satisfaction of the answer, the angel put the question in his hearing. Our Lord Jesus sometimes answered the questions which his disciples were afraid or ashamed to ask, John xvi. 19. The angel asked as one concerned, How long shall it be? What is the time prefixed in the divine counsels for the end of these wonders, these suffering trying times, that are to pass over the people of God? Note, (1.) The troubles of the church are the wonder of angels. They are astonished that God will suffer his church to be thus afflicted, and are anxious to know what good he will do his church by its afflictions. (2.) Good angels know no more of things to come than God is pleased to discover to them, much less do evil angels. (3.) The holy angels in heaven are concerned for the church on earth, and lay to heart its afflictions; how much more then should we, who are more immediately related to it, and have so much of our peace in its peace?
4. What answer was returned to it by him who is indeed the numberer of secrets, and knows things to come.
(1.) Here is a more general account given of the continuance of these troubles to the angel that made the enquiry (v. 7), that they shall continue for a time, times, and a half, that is, a year, two years, and half a year, as was before intimated (ch. vii. 25), but the one half of a prophetical week. Some understand it indefinitely, a certain time for an uncertain; it shall be for a time (a considerable time), for times (a longer time yet, double what it was thought at first that it would be), and yet indeed it shall be but half a time, or a part of a time; when it is over it shall seem not half so much as was feared. But it is rather to be taken for a certain time; we meet with it in the Revelation, under the title sometimes of three days and a half, put for three years and a half, sometimes forty-two months, sometimes 1260 days. Now this determination of the time is here [1.] Confirmed by an oath. The man clothed in linen lifted up both his hands to heaven, and swore by him that lives for ever and ever that it should be so. Thus the mighty angel whom St. John saw is brought in, with a plain reference to this vision, standing with his right foot on the sea and his left foot on the earth, and with his hand lifted up to heaven, swearing that there shall be no longer delay, Rev. x. 5, 6. This Mighty One that Daniel saw stood with both feet on the water, and swore with both hands lifted up. Note, An oath is of use for confirmation; God only is to be sworn by, for he is the proper Judge to whom we are to appeal; and lifting up the hand is a very proper and significant sign to be used in a solemn oath. [2.] It is illustrated with a reason. God will suffer him to prevail till he shall have accomplished to scatter the power of the holy people. God will suffer him to do his worst, and run his utmost length, and then all these things shall be finished. Note, God's time to succour and relieve his people is when their affairs are brought to the last extremity; in the mount of the Lord it shall be seen that Isaac is saved just when he lies ready to be sacrificed. Now the event answered the prediction; Josephus says expressly, in his book of the Wars of the Jews, that Antiochus, surnamed Epiphanes, surprised Jerusalem by force, and held it three years and six months, and was then cast out of the country by the Asmoneans or Maccabees. Christ's public ministry continued three years and a half, during which time he endured the contradiction of sinners against himself, and lived in poverty and disgrace; and then when his power seemed to be quite scattered at his death, and his enemies triumphed over him, he obtained the most glorious victory and said, It is finished.
(2.) Here is something added more particularly concerning the time of the continuance of those troubles, in what is said to Daniel, v. 11, 12, where we have, [1.] The event fixed from which the time of the trouble is to be dated, from the taking away of the daily sacrifice by Antiochus, and the setting up of the image of Jupiter upon the altar, which was the abomination of desolation. They must reckon their troubles to begin indeed when they were deprived of the benefit of public ordinances; that was to them the beginning of sorrows; that was what they laid most to heart. [2.] The continuance of their trouble; it shall last 1290 days, three years and seven months, or (as some reckon) three years, six months, and fifteen days; and then, it is probable, the daily sacrifice was restored, and the abomination of desolation taken away, in remembrance of which the feast of dedication was observed even to our Saviour's time, John x. 22. Though it does not appear by the history that it was exactly so long to a day, yet it appears that the beginning of the trouble was in the 145th year of the Seleucidæ, and the end of it in the 148th year; and either the restoring of the sacrifice, and the taking away of the image, were just so many days after, or some other previous event that was remarkable, which is not recorded. There are many particular times fixed in the scripture-prophecies, which it does not appear by any history, sacred or profane, that the event answered, and yet no doubt it did punctually; as Isa. xvi. 14. [3.] The completing of their deliverance, or at least a further advance towards it, which is here set forty-five days after the former, and, some think, points at the death of Antiochus, 1335 days after his profaning the temple. Blessed is he that waits and comes to that time. It is said (1 Mac. ix. 28; x. 1) that the Maccabees, under a divine conduct, recovered the temple and the city. Many good interpreters make these to be prophetical days (that is, so many years), and date them from the destruction of Jerusalem by the Romans; but what events they then fall upon they are not agreed. Others date them from the corruption of the gospel-worship by the antichrist, whose reign is confined in the Apocalypse to 1260 days (that is, years), at the end of which he shall begin to fall; but thirty years after he shall be quite fallen, at the end of 1290 days; and whoever lives forty years longer, to 1335 days, will see glorious times indeed. Whether it looks so far forward or no I cannot tell; but this, however, we may learn, First, That there is a time fixed for the termination of the church's troubles, and the bringing about of her deliverance, and that this time will be punctually observed to a day. Secondly, That this time must be waited for with faith and patience. Thirdly, That, when it comes, it will abundantly recompense us for our long expectations of it. Blessed is he who, having waited long, comes to it at last, for he will then have reason to say, Lo, this is our God, and we have waited for him.
II. The question, What shall the end be? is asked by Daniel, and an answer given to it. Observe,
1. Why Daniel asked this question; it was because, though he heard what was said to the angel, yet he did not understand it, v. 8. Daniel was a very intelligent man, and had been conversant in visions and prophecies, and yet here he was puzzled; he did not understand the meaning of the time, times, and the part of a time, at least not so clearly and with so much certainty as he wished. Note, The best men are often much at a loss in their enquiries concerning divine things, and meet with that which they do not understand. But the better they are the more sensible they are of their own weaknesses and ignorance, and the more ready to acknowledge them.
2. What the question was: O my Lord! What shall be the end of these things? He directs his enquiry not to the angel that talked with him, but immediately to Christ, for to whom else should we go with our enquiries? "What shall be the final issue of these events? What do they tend to? What will then end in?" Note, When we take a view of the affairs of this world, and of the church of God in it, we cannot but think, What will be the end of these things? We see things move as if they would end in the utter ruin of God's kingdom among men. When we observe the prevalence of vice and impiety, the decay of religion, the sufferings of the righteous, and the triumphs of the ungodly over them, we may well ask, O my Lord! what will be the end of these things? But this may satisfy us in general, that all will end well at last. Great is the truth, and will prevail at long-run. All opposing rule, principality, and power, will be put down, and holiness and love will triumph, and be in honour, to eternity. The end, this end, will come.
3. What answer is returned to this question. Besides what refers to the time (v. 11, 12), of which before, here are some general instructions given to Daniel, with which he is dismissed from further attendance.
(1.) He must content himself with the discoveries that had been made to him, and not enquire any further: "Go thy way, Daniel; let it suffice thee that thou has been admitted thus far to the foresight of things to come, but stop here. Go thy way about the king's business again, ch. viii. 27. Go thy way, and record what thou hast seen and heard, for the benefit of posterity, and covet not to see and hear more at present." Note, Communion with God is not our continual feast in this world; we sometimes are taken to be witnesses of Christ's glory, and we say, It is good to be here; but we must go down from the mount, and have there no continuing city. Those that know much know but in part, and still see there is a great deal that they are kept in the dark about, and are likely to be so till the veil is rent; hitherto their knowledge shall go, but no further. "Go thy way, Daniel, satisfied with what thou hast."
(2.) He must not expect that what had been said to him would be fully understood till it was accomplished: The words are closed up and sealed, are involved in perplexities, and are likely to be so, till the time of the end, till the end of these things; nay, till the end of all things. Daniel was ordered to seal the book to the time of the end, v. 4. The Jews used to say, When Elias comes he will tell us all things. "They are closed up and sealed, that is, the discovery designed to be made by them is now fully settled and completed; nothing is to be added to it nor taken from it, for it is closed up and sealed; ask not therefore after more." Nescire velle quæ magister maximus docere non vult erudita inscitia est--He has learned much who is willing to be ignorant of those things which the great teacher does not choose to impart.
(3.) He must count upon no other than that, as long as the world stands, there will still be in it such a mixture as now we see there is of good and bad, v. 10. We long to see all wheat and no tares in God's field, all corn and no chaff in God's floor; but it will not be till the time of ingathering, till the winnowing day, comes; both must grow together until the harvest. As it has been, so it is, and will be, The wicked shall do wickedly, but the wise shall understand. In this, as in other things, St. John's Revelation closes as Daniel did. Rev. xxii. 11, He that is filthy, let him be filthy still; and he that is holy, let him be holy still. [1.] There is no remedy but that wicked people will do wickedly; and such people there are and will be in the world to the end of time. So said the proverb of the ancients, Wickedness proceeds from the wicked (1 Sam. xxiv. 13); and the observation of the moderns says the same. Bad men will do bad things; and a corrupt tree will never bring forth good fruit. Do men gather grapes of thorns, or bring forth good things from an evil treasure in the heart? No; wicked practices are the natural products of wicked principles and dispositions. Marvel not at the matter then, Eccl. v. 8. We are told, before, that the wicked will do wickedly; we can expect no better from them: but, which is worse, none of the wicked shall understand. This is either, First, A part of their sin. They will not understand; they shut their eyes against the light, and none so blind as those that will not see. Therefore they are wicked because they will not understand. If they did but rightly know the truths of God, they would readily obey the laws of God, Ps. lxxxii. 5. Wilful sin is the effect of wilful ignorance; they will not understand because they are wicked; they hate the light, and come not to the light, because their deeds are evil, John iii. 19. Or, Secondly, It is a part of their punishment; they will do wickedly, and therefore God has given them up to blindness of mind, and has said concerning them, They shall not understand, nor be converted and healed, Matt. xiii. 14, 15. God will not give them eyes to see, because they will do wickedly, Deut. xxix. 4. [2.] Yet, bad as the world is, God will secure to himself a remnant of good people in it; still there shall be some, there shall be many, to whom the providences and ordinances of God shall be a savour of life unto life, while to others they are a savour of death unto death. First, the providences of God shall do them good: Many shall be purified, and made white, and tried, by their troubles (compare ch. xi. 35), by the same troubles which will but stir up the corruptions of the wicked and make them do more wickedly. Note, The afflictions of good people are designed for their trial; but by these trials they are purified and made white, their corruptions are purged out, their graces are brightened, and made both more vigorous and more conspicuous, and are found to praise, and honour, and glory, 1 Pet. i. 7. To those who are themselves sanctified and good every event is sanctified, and works for good, and helps to make them better. Secondly, The word of God shall do them good. When the wicked understand not, but stumble at the word, the wise shall understand. Those who are wise in practice shall understand doctrine; those who are influenced and governed by the divine law and love shall be illuminated with a divine light. For if any man will do his will he shall know the truth, John vii. 17. Give instruction to a wise man, and he will be yet wiser.
(4.) He must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity, v. 13. Daniel was now very old, and had been long engaged both in an intimate acquaintance with heaven and in a great deal of public business on this earth. And now he must think of bidding farewell to this present state: Go thou thy way till the end be. [1.] It is good for us all to think much of going away from this world; we are still going, and must be gone shortly, gone the way of all the earth. That must be our way; but this is our comfort, We shall not go till God calls for us to another world, and till he has done with us in this world, till he says, "Go thou thy way; thou hast finished thy testimony, done thy work, and accomplished as a hireling thy day, therefore now, Go thy way, and leave it to others to take thy room." [2.] When a good man goes his way from this world he enters into rest: "Thou shalt rest from all thy present toils and agitations, and shalt not see the evils that are coming on the next generation." Never can a child of God say more pertinently than in his dying moments, Return unto thy rest, O my soul! [3.] Time and days will have an end; not only our time and days will end very shortly, but all times and days will have an end at length; yet a little while, and time shall be no more, but all its revolutions will be numbered and finished. [4.] Our rest in the grave will be but till the end of the days; and then the peaceful rest will be happily disturbed by a joyful resurrection. Job foresaw this when he said of the dead, Till the heavens be no more, they shall not awake, nor be raised out of their sleep, implying that then they shall, Job xiv. 12. [5.] We must every one of us stand in our lot at the end of the days. In the judgment of the great day we must have our allotment according to what we were, and what we did, in the body, either, Come, you blessed or, Go, you cursed; and we must stand for ever in that lot. It was a comfort to Daniel, it is a comfort to all the saints, that, whatever their lot is in the days of time, they shall have a happy lot in the end of the days, shall have their lot among the chosen. And it ought to be the great care and concern of every one of us to secure a happy lot at last in the end of the days, and they we may well be content with our present lot, welcome the will of God. [6.] A believing hope and prospect of a blessed lot in the heavenly Canaan, at the end of the days, will be an effectual support to us when we are going our way out of this world, and will furnish us with living comforts in dying moments.
Adam Clarke: Commentary on the Bible - 1831
12:5: Behold there stood other two - Probably two angels. We know no more of them, unless they be the same as those called saints, Dan 8:13 (note), which see. The river was most likely the Tigris.
Albert Barnes: Notes on the Bible - 1834
12:5: Then I Daniel looked - My attention was attracted in a new direction. Hitherto, it would seem, it had been fixed on the angel, and on what he was saying. The angel now informed him that he had closed his communication, and Daniel was now attracted by a new heavenly vision.
And, behold, there stood other two - Two other angels. The connection requires us to understand this of angels, though they are not expressly called so.
The one on this side of the bank of the river - Margin, as in Hebrew, "lip." The word is used to denote the bank of the river from its resemblance to a lip. The river referred to here is the Hiddekel or Tigris, the notes at Dan 10:4. These angels stood on each side of the river, though it does not appear that there was any special significancy in that fact. It perhaps contributed merely to the majesty and solemnity of the vision. The names of these angels are not mentioned, and their appearing is merely an indication of the interest which they take in the affairs of men, and in the Divine purposes and doings. They came heine as if they had been deeply interested listeners to what the angel had been saying, and for the purpose of making inquiry as to the final result of all these wonderful events. The angel which had been addressing Daniel stood over the river, Dan 12:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: other two: Dan 10:5, Dan 10:6, Dan 10:10, Dan 10:16
bank: Heb. lip
of the river: Dan 10:4
Carl Friedrich Keil and Franz Delitzsch
12:5
With Dan 12:4 the revelation might have concluded, as that in Daniel ends with the direction to shut up the vision. But then a disclosure regarding the times of the events prophesied of, which Daniel might have expected according to the analogy of the visions in Daniel 8 and 9, would have been wanting. This disclosure is given to him in Dan 12:5-12, and that in a very solemn, impressive way. The appearance which hitherto he has seen is changed. He sees two other angels standing on the banks of the river, the one on this side and the other on that side. והנּה ... וראיתי (then I looked, and lo) does not, it is true, indicate a new vision so much as a new scene in the vision, which still continued. The words אהרים שׁנים, two others, sc. heavenly beings or angels (without the article), show that they now for the first time became visible, and were different from the one who was hitherto seen by him and had spoken with him. Therefore the supposition that the one of these two angels was Gabriel, who had communicated to him the revelation, fails, even if, which is according to our exposition, not the case, the speaker in Daniel 11 and Dan 12:1-13 were this angel.
Geneva 1599
12:5 Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the (g) river, and the other on that side of the bank of the river.
(g) Which was the Tigris.
John Gill
12:5 Then I Daniel looked, and, behold, there stood other two,.... Other two angels, besides the man clothed with linen, Dan 12:6 or rather besides the angel who had given Daniel the long account of things that were to come to pass, in the preceding chapter, and the beginning of this; whom Daniel, being attentive to that account, had not observed before; but now, that being finished, he looks about him, and takes notice of those other two who were standing, being ministering spirits to Christ, and ready to execute his orders:
the one on this side of the bank of the river, and the other on that side of the bank of the river; Hiddekel or Tigris, as appears from Dan 10:4. The reason of this position was chiefly on account of Christ, the man clothed with linen, who stood upon or above the water of the river, in the midst of it; and to show that they were waiting upon him, and ready to go every way he should send them to do his will; and also on account of Daniel, that he might hear what was said, whether to Christ, or to one another; since, being at such a distance, their voice must be loud; and indeed the design of all that follows to the end of the chapter is to inform him, and by him the church and people of God in all future ages, of the time and end of all these things before delivered in the prophecy.
John Wesley
12:5 Other two - Two angels waiting on Christ.
Robert Jamieson, A. R. Fausset and David Brown
12:5 A vision of two other angels, one on one side of the Hiddekel or Tigris, the other on the other side, implying that on all sides angels attend to execute God's commands. The angel addressing Daniel had been over the river "from above" (Dan 12:6, Margin).
12:612:6: եւ ասեն ցայրն որ զգեցեալն էր զբադէնն, եւ կայր ՚ի վերայ ջուրց գետոյն. Մինչեւ ցե՞րբ իցէ վախճան սքանչելեացդ զոր ասացեր[12275]։ [12275] Ոմանք. Եւ ասեմ ցայրն որ զգեցեալ էր զբադեանն... վախճան ժամանակի սքանչելեացդ զոր ա՛՛։
6 նրանցից մէկն ասաց այն մարդուն, որ սպիտակ կտաւից զգեստ էր հագել եւ գետերի ջրերի վրայ էր կանգնած. “Ե՞րբ է լինելու այդ զարմանահրաշ բաների վախճանը, որ դու ասացիր”:
6 Մէկը ըսաւ այն կտաւ հագած մարդուն, որ գետին ջուրերուն վրայ կայնած էր. «Այս սքանչելի բաներուն վերջը ե՞րբ պիտի ըլլայ»։
Եւ ասեն ցայրն որ զգեցեալն էր [238]զբադէնն, եւ կայր ի վերայ ջուրց գետոյն. Մինչեւ ցե՞րբ իցէ վախճան սքանչելեացդ [239]զոր ասացեր:

12:6: եւ ասեն ցայրն որ զգեցեալն էր զբադէնն, եւ կայր ՚ի վերայ ջուրց գետոյն. Մինչեւ ցե՞րբ իցէ վախճան սքանչելեացդ զոր ասացեր[12275]։
[12275] Ոմանք. Եւ ասեմ ցայրն որ զգեցեալ էր զբադեանն... վախճան ժամանակի սքանչելեացդ զոր ա՛՛։
6 նրանցից մէկն ասաց այն մարդուն, որ սպիտակ կտաւից զգեստ էր հագել եւ գետերի ջրերի վրայ էր կանգնած. “Ե՞րբ է լինելու այդ զարմանահրաշ բաների վախճանը, որ դու ասացիր”:
6 Մէկը ըսաւ այն կտաւ հագած մարդուն, որ գետին ջուրերուն վրայ կայնած էր. «Այս սքանչելի բաներուն վերջը ե՞րբ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:612:6 И {один} сказал мужу в льняной одежде, который стоял над водами реки: >
12:6 καὶ και and; even εἶπα επω say; speak τῷ ο the ἑνὶ εις.1 one; unit τῷ ο the περιβεβλημένῳ περιβαλλω drape; clothe τὰ ο the βύσσινα βυσσινος fine linen τῷ ο the ἐπάνω επανω upon; above πότε ποτε.1 when? οὖν ουν then συντέλεια συντελεια consummation ὧν ος who; what εἴρηκάς ερεω.1 state; mentioned μοι μοι me τῶν ο the θαυμαστῶν θαυμαστος wonderful καὶ και and; even ὁ ο the καθαρισμὸς καθαρισμος cleansing τούτων ουτος this; he
12:6 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say לָ lā לְ to † הַ the אִישׁ֙ ʔîš אִישׁ man לְב֣וּשׁ lᵊvˈûš לָבוּשׁ clad הַ ha הַ the בַּדִּ֔ים bbaddˈîm בַּד linen, part, stave אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מִ mi מִן from מַּ֖עַל mmˌaʕal מַעַל top לְ lᵊ לְ to מֵימֵ֣י mêmˈê מַיִם water הַ ha הַ the יְאֹ֑ר yᵊʔˈōr יְאֹר stream עַד־ ʕaḏ- עַד unto מָתַ֖י māṯˌay מָתַי when קֵ֥ץ qˌēṣ קֵץ end הַ ha הַ the פְּלָאֹֽות׃ ppᵊlāʔˈôṯ פֶּלֶא miracle
12:6. et dixi viro qui indutus erat lineis qui stabat super aquas fluminis usquequo finis horum mirabiliuAnd I said to the man that was clothed in linen, that stood upon the waters of the river: How long shall it be to the end of these wonders?
6. And one said to the man clothed in linen, which was above the waters of the river, How long shall it be to the end of these wonders?
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:

12:6 И {один} сказал мужу в льняной одежде, который стоял над водами реки: <<когда будет конец этих чудных происшествий?>>
12:6
καὶ και and; even
εἶπα επω say; speak
τῷ ο the
ἑνὶ εις.1 one; unit
τῷ ο the
περιβεβλημένῳ περιβαλλω drape; clothe
τὰ ο the
βύσσινα βυσσινος fine linen
τῷ ο the
ἐπάνω επανω upon; above
πότε ποτε.1 when?
οὖν ουν then
συντέλεια συντελεια consummation
ὧν ος who; what
εἴρηκάς ερεω.1 state; mentioned
μοι μοι me
τῶν ο the
θαυμαστῶν θαυμαστος wonderful
καὶ και and; even
ὁ ο the
καθαρισμὸς καθαρισμος cleansing
τούτων ουτος this; he
12:6
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
לָ lā לְ to
† הַ the
אִישׁ֙ ʔîš אִישׁ man
לְב֣וּשׁ lᵊvˈûš לָבוּשׁ clad
הַ ha הַ the
בַּדִּ֔ים bbaddˈîm בַּד linen, part, stave
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מִ mi מִן from
מַּ֖עַל mmˌaʕal מַעַל top
לְ lᵊ לְ to
מֵימֵ֣י mêmˈê מַיִם water
הַ ha הַ the
יְאֹ֑ר yᵊʔˈōr יְאֹר stream
עַד־ ʕaḏ- עַד unto
מָתַ֖י māṯˌay מָתַי when
קֵ֥ץ qˌēṣ קֵץ end
הַ ha הַ the
פְּלָאֹֽות׃ ppᵊlāʔˈôṯ פֶּלֶא miracle
12:6. et dixi viro qui indutus erat lineis qui stabat super aquas fluminis usquequo finis horum mirabiliu
And I said to the man that was clothed in linen, that stood upon the waters of the river: How long shall it be to the end of these wonders?
6. And one said to the man clothed in linen, which was above the waters of the river, How long shall it be to the end of these wonders?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:6: The man clothed in linen - Gabriel in a human form. Thus he is represented, Dan 10:5.
Albert Barnes: Notes on the Bible - 1834
12:6: And one said - One of these angels. It would seem that, though before unseen by Daniel, they had been present, and had listened with deep interest to the communication respecting the future which the angel had made to him. Feeling a deep concern in the issue of these wonderful events - thus evincing the interest which we are taught to believe the heavenly beings take in human affairs (see the notes at Pe1 1:12) - one of them now addressed him who had been endowed with so much ability to disclose the future, as to the termination of these events. Such an inquiry was natural, and accords with what we should suppose an angel would make on an occasion like this.
To the man clothed in linen - The angel. See the notes at Dan 10:5.
Which was upon the waters of the river - Margin, from above. So the Hebrew. The meaning is, the man seemed to stand over the river. Compare Dan 8:16. Lengerke supposes that by this was intimated the fact that the Divine control was over the waters as well as over the land - in other words, over the whole earth.
How long shall it be to the end of these wonders? - Nothing had been said on this point that could determine it. The angel had detailed a succession of remarkable events which must, from the nature of the case, extend far into future years; he had repeatedly spoken of an end, and had declared that that series of events would terminate, and had thus given the assurance to Daniel that these troubles would be succeeded by brighter and happier times, but he had said nothing by which it could be determined when this would be. It was natural to start this inquiry, and as well for the sake of Daniel as himself, the angel here puts the question when this would be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: one said: Dan 8:16; Zac 1:12, Zac 1:13; Eph 3:10; Pe1 1:12
man: Dan 10:5, Dan 10:6; Eze 9:2; Rev 15:6, Rev 19:14
upon: or, from above, Rev 10:2-5
How long: Dan 8:13; Psa 74:9; Rev 6:10
Carl Friedrich Keil and Franz Delitzsch
12:6
Besides these two now first seen by Daniel, he who was "clothed in linen" is named as standing above the waters of the river; but when we take into view the whole scene, he is by no means to be regarded as now for the first time coming into view. The use of the article (לאישׁ), and the clothing that characterized him, point him out as the person spoken of in Dan 10:5. Hence our view developed in p. 768 is confirmed, viz., that previously the man clothed in linen was visible to Daniel alone, and announced to him the future. He also in the sequel alone speaks with Daniel. One of the other two makes inquiry regarding the end of the wonderful things, so as to give occasion to him (as in Dan 8:13 and Dan 8:14) to furnish an answer. With this the question presses itself upon us, For what purpose do the two angels appear, since only one of them speaks - the other neither does anything nor speaks? Leaving out of view the opinion of Jerome, Grotius, Studlin, and Ewald, that the two angels were the guardian spirits of Persia and Greece, and other conceits, such e.g., as that they represent the law and the prophets (after a gloss in the Cod. Chis.), which Geier has rejected as figmenta hominum textus auctoritate destituta, we confine ourselves to a consideration of the views of Hitzig and Kliefoth.
Hitzig thinks that the two angels appear as witnesses of the oath, and that for that reason there are two; cf. Deut 19:15 with Deut 31:28. But these passage do not prove that for the ratification of an oath witnesses are necessary. The testimony of two or three witnesses was necessary only for the attestation of an accusation laid before a judge. Add to this also that in Dan 8:13. two angels appear along with him whose voice came from the Ulai (Dan 8:16), without any oath being there given. It is true that there the two angels speak, but only the utterance of one of them is communicated. Hence the conjecture is natural, that here also both of the angels spake, the one calling to the other the question that was addressed to the Angel of the Lord hovering over the water, as Theodot. and Ephrem Syrus appear to have thought, and as Klief. regards as probable. In any case the appearance of the angels on the two banks of the river stands in actual connection with the hovering of the man clothed in linen above the waters of this river, in which the circumstance merits consideration that the river, according to Dan 10:4 the Tigris, is here called יאר, as besides the Nile only is called in the O.T. The hovering above the stream can represent only the power or dominion over it. But Kliefoth is inclined to regard the river as an emblem of time flowing on to eternity; but there is no support in Scripture for such a representation. Besides, by this the appellation יאר is not taken into consideration, by which, without doubt, the river over which the Angel of the Lord hovers is designated as a Nile; i.e., it is indicated that as the Angel of the Lord once smote the waters of the Nile to ransom his people out of Egypt, so in the future shall he calm and suppress the waves of the river which in Daniel's time represented the might of the world-kingdom.
(Note: C. B. Michaelis has similarly interpreted the standing (or hovering) over the waters of the river as symbolum potestatis atque dominii supremi, quo non solum terram continentem et aridam, sed etiam aquas pedibus quasi suis subjectas habet, et ea quae aquarum instar tumultuantur, videlicet gentes, adversus ecclesiam Dei insurgentes atque frementes, compescere et coercere potest. Only he has not in this regard to the name יאר.)
The river Hiddekel (Tigris) was thus a figure of the Persian world-power, through whose territory it flowed (cf. for this prophetic type, Is 8:6-7; Ps 124:3-4), and the designation of the river as יאר, Nile, contains an allusion to the deliverance of Israel from the power of Egypt, which in its essence shall be repeated in the future. Two other angels stand as servants by the side of the Angel of the Lord, the ruler over the Hiddekel, prepared to execute his will. Thus interpreted, all the features of the vision gain an interpretation corresponding with the contents of the prophecy.
But the significance of the whole scene, which presents itself to the prophet after he received the announcement, at the same time shows that the Dan 12:5-12 form no mere supplementary communication, which is given to Daniel before he is wholly dismissed for his prophetical office, regarding the question that lay upon his heart as to the duration of the severe tribulation that was announced, but that this disclosure constitutes an integral part of the foregoing revelation, and is placed at the end of the angel's message only because a change of scene was necessary for the giving prominence to the import of this disclosure.
Thus, to give the prophet the firm certainty that the oppression of his people spoken of, on the part of the ungodly world-rulers, when it has gained its end, viz., The purification of the people, shall bring about, along with the destruction of the enemy of the last time, the salvation of those who are truly the people of God in their advancement to eternal life in glory, the Angel of the Lord standing above the waters of the river presents himself to view as the guide and ruler of the affairs of the nations, and announces with a solemn oath the duration and the end of the time of tribulation. This announcement is introduced by the question of the angel standing by the river: "Till when the end, i.e., how long continues the end, of these wonderful things?" not: "When shall the end of these things be?" (Kran.) הפּלאות are, according to the context, the extraordinary things which the prophecy had declared, particularly the unheard-of oppressions described in Dan 11:30.; cf. with פּלאות the synonym נפּלאות, Dan 11:36 and Dan 8:24. But the question is not: "How long shall all these פּלאות themselves continue?" but: "How long shall הפּלאות קץ, the end of these wonderful things, continue?" The end of these things is the time of the end prophesied of from Dan 11:40 to Dan 12:3, with all that shall happen in it. To this the man clothed with linen answers with a solemn oath for the confirmation of his statement. The lifting up of his hands to heaven indicates the solemnity of the oath. Commonly he who swears lifts up only one hand; cf. Deut 32:40; Ezek 20:5, and the remark under Ex 6:8; but here with greater solemnity both hands are lifted up, and he swears העולם בּחי, by Him that liveth for ever. This predicate of God, which we have already heard from the mouth of Nebuchadnezzar, Dan 4:31, here points back to Deut 32:40, where God swears, "I lift up my hand to heaven, and say, I live for ever," and is quoted from this verse before us in Rev_ 10:6, and there further expanded. This solemn form of swearing shows that the question and answer must refer not to the duration of the period of the persecution under Antiochus, but to that under the last enemy, the Antichrist. The definition of time given in the answer leads us also to this conclusion: a time, two times, and half a time; which accurately agrees with the period of time named in Dan 7:25 as that of the duration of the actions of the enemy of God who would arise out of the fourth world-kingdom. The כּי serves, as ὅτι frequently, only for the introducing of the statement or the answer. ל before מועד does not signify till (= עד, Dan 7:25), but to or upon, at. In both of the clauses of the answer, "space of time and point of time, duration and final end, are connected, and this relation is indicated by an interchange of the prepos. ל and כ" (Hitzig). In וגו למועד (for a time, etc.) is given the space of time on or over which the פּלאות קץ (the end of these wonders) stretches itself, and in the following clause, וגו וּככלּות (and when he shall have accomplished, etc.), the point of time in which the wonderful things reach their end. Thus the two expressions of the oath are related to one another.
In the second clause יד נפּץ are differently expounded. Ancient and very wide-spread is the exposition of נפּץ by to scatter. Theodotion has translated the words thus: ἐν τῷ συντελεσθῆναι διασκορπισμόν; and Jerome (Vulg.): cum completa fuerit dispersio manus populi sancti. Hvernick, v. Lengerke, Gesenius, de Wette, Hitzig: when at the end of the dispersion of a portion of the holy people, which Hv., v. Leng., and others understand of the dispersion of Israel into the different countries of the world, which dispersion shall be brought to an end, according to the prophetic view, at the time of the Messianic final victory; Joel 3:5. (Dan 2:32.); Amos 9:11. Hitzig, however, refers this to the circumstance that Simon and Judas Maccabaeus brought back their people to Judea who were living scattered among the heathen in Galilee and Gilead (1 Macc. 5:23, 45, 53, 54). But against such an interpretation of the word נפּץ, Hofmann (Weiss. u. Erf. i. p. 314) has with justice replied, that the reference to the reunion of Israel, which is nowhere else presented in Daniel, would enter very unexpectedly into this connection, besides that נפּץ does not agree with its object יד, though we should translate this by "might," or altogether improperly by "part." יד has not the meaning "part," which is attributed to it only on the ground of an incorrect interpretation of certain passages. נפּץ signifies to beat to pieces, to shatter; cf. Ps 2:9; Ps 137:9, and in the Pu. Is 27:9. This is the primary meaning of the word, from which is attempted to be derived the meaning, to burst asunder, to scatter. This primary meaning of the word, however, Hengstenberg, Maurer, Auberlen, Kranichfeld, Kliefoth, and Ewald have rightly maintained in this place. Only we may not, with them, translate כּלּות by: to have an end, for then the answer would be tautological, since the breaking to pieces of the might of the people is identical with their scattering, but it has the meaning to make perfect, to accomplish, so that nothing more remains to be done. יד, hand, is the emblem of active power; the shattering of the hand is thus the complete destruction of power to work, the placing in a helpless and powerless condition, such as Moses has described in the words יד אזלת כּי (for the hand is gone), Deut 32:36, and announced that when this state of things shall arise, then "the Lord shall judge His people, and repent Himself for His servants." With this harmonizes the conclusion of the oath: then all these things shall be finished, or shall complete themselves. כּל־אלּה (all these things) are the פּלאות, Dan 12:6. To these "wonderful things" belong not merely the crushing of the holy people in the tribulation such as never was before, but also their deliverance by the coming of the angel-prince Michael, the resurrection of the dead, and the eternal separation of the righteous from the wicked (Dan 12:1-3). This last designation of the period of time goes thus, beyond a doubt, to the end of all things, or to the consummation of the kingdom of God by the resurrection of the dead and the final judgment. With this also agrees with expression קדשׁ עם, which is not to be limited to the converted Jews. The circumstance that in Daniel's time the Israel according to the flesh constituted the "holy people," does not necessitate our understanding this people when the people of God are spoken of in the time of the end, since then the faithful from among all nations shall be the holy people of God.
But by the majority of modern interpreters the designation of time, three and a half times, is referred to the duration of the oppression of the Jews under Antiochus Epiphanes; whence Bleek, v. Lengerke, Maurer, Hitzig, Ewald, and others conclude that the Maccabean pseudo-Daniel placed together as synchronous the death of Antiochus and the beginning of the Messianic salvation. Hvernick finds in the answer two different designations of time, but has said nothing as to the relation they bear to each other; Hofmann (Weiss. u. Erf. i. p. 314) finds an obscurity in this, that the end of all things is simply placed in connection with the end of the oppressor Antiochus (see under Dan 12:1). But, thus Kliefoth rightly asks, on the contrary, "How is it only possible that the catastrophe of Antiochus, belonging to the middle of the times, and the time of the end lying in the distant future, are so comprehended in one clause in an answer to a question regarding a point of time? How as it possible that to the question, How long continues the end of the wonders? it could be answered: For three and a half years shall Antiochus carry on his work; and when it comes to an end in the breaking of the people, then all shall come to an end? Thus the last only would be an answer to the question, and the first an addition not appertaining to it. Or how were it possible that for the expression, 'all shall be ended,' two characteristics were given, one of which belonged to the time of Antiochus and the other to the time of the end?" And, we must further ask, are we necessitated by the statement to make such an unnatural supposition? Certainly not. The two clauses do not give two different definitions of time, i.e., refer to different periods of time, but only two definitions of one period of time, the first of which describes its course according to a symbolical measure of time, the second its termination according to an actual characteristic. None of these definitions of time has any reference to the oppression of the holy people by Antiochus, but the one as well as the other refers to the tribulation of the time of the end. The measure of time: time, times, and half a time, does not indeed correspond to the duration of the dominion of the little horn proceeding from the Javanic world-kingdom (spoken of in Daniel 8) = 2300 evening-mornings (Dan 8:14), but literally (for מועד corresponds with the Chald. עדּן) agrees with that in Dan 7:25, for the dominion of the hostile king, the Antichrist, rising out of the ten kingdoms of the fourth or last world-kingdom. יד נפּץ כּכלּות also refers to this enemy; for of him it is said, Dan 7:21, Dan 7:25, that he shall prevail against and destroy the saints of the Most High (יבלּא, Dan 7:25).
The reference of both the statements in the oath to the history of the end, or the time of Antichrist, has therefore been recognised by Auberlen and Zndel, although the latter understands also, with Hofmann, Dan 11:36-45 of the oppression of Israel by Antiochus. To the question, how long the end of the terrible things prophesied of in Daniel 11:40-12:1 shall continue, the Angel of the Lord hovering over the waters answered with a solemn oath: Three and a half times, which, according to the prophecy of Dan 7:25 and Dan 9:26-27, are given for the fullest unfolding of the power of the last enemy of God till his destruction; and when in this time of unparalleled oppression the natural strength of the holy people shall be completely broken to piece, then shall these terrible things have reached their end. Regarding the definition of time, cf. The exposition under Dan 7:25.
John Gill
12:6 And one said to the man clothed with linen,.... One of the angels on one side of the bank of the river spoke to Christ, who appeared in a human form, as a presage of his future incarnation; and as clothed in linen, expressive of his priestly office, and of his purity and holiness, which qualified him for it; See Gill on Dan 10:6. Which of the angels it was that spake is not said, or on which side of the river he stood; very probably each of them spake in their turn, and joined: in the same request to Christ:
which was upon the waters of the river: or above (m) them; denoting his power and dominion over men, kingdoms, and nations, sometimes signified by waters, and even over those the most tumultuous and raging:
how long shall it be to the end of these wonders, these wonderful things before predicted, concerning the state and condition of the people of God, their troubles and afflictions, the fall and ruin of antichrist, and the glorious things that shall follow upon that: angels, as they are inquisitive creatures, and pry into the mysteries of grace, so into those of Providence; especially such as concern the church of God, for whom they have a great regard; of the secrets of which they have no knowledge until revealed unto them; though this question seems to be put not so much for their own sakes as for the sake of Daniel, who was present, but had not that courage and presence of mind as they had; nor could use that freedom with Christ as they did, at least at first, till encouraged by their example.
(m) "super aquas", Pagninus; "desuper aquas", Montanus; "supra aquas", Calvin, Cocceius, Michaelis.
John Wesley
12:6 To the man - To Christ, who seemed to stand in the air above the waters, or upon them.
Robert Jamieson, A. R. Fausset and David Brown
12:6 one--namely, of the two (Dan 12:5).
man . . . in linen--who had spoken up to this point. God impelled the angel to ask in order to waken us out of our torpor, seeing that the very "angels desire to look into" the things affecting man's redemption (1Pet 1:12), as setting forth the glory of their Lord and ours (Eph 3:10).
How long . . . to the end of these wonders--This question of the angel refers to the final dealings of God in general, Antichrist's overthrow, and the resurrection. Daniel's question (Dan 12:8) refers to the more immediate future of his nation [AUBERLEN].
12:712:7: Եւ լուայ յառնէն որ զգեցեալն էր զբադէնն, եւ կայր ՚ի վերայ ջուրց գետոյն. ամբարձ զա՛ջ իւր եւ զձախ իւր յերկինս, եւ երդուաւ ՚ի կենդանին յաւիտենից, թէ ՚ի ժամանակ՝ եւ ՚ի ժամանակս՝ եւ ՚ի կէս ժամանակի. եւ ՚ի կատարել ցրման ձեռին ժողովրդեանն սրբեցելոյ, ծանիցեն զայս ամենայն[12276]։ [12276] Ոմանք. Եւ ՚ի կէս ժամանակաց։
7 Ես լսեցի այն մարդուց, որ կտաւից զգեստ էր հագել եւ կանգնած էր գետի ջրերի վրայ. նա բարձրացրեց իր աջ ու ձախ ձեռքերը դէպի երկինք, երդուեց յաւիտեան կենդանի Աստուծով, թէ ժամանակին, ժամանակներում եւ ժամանակի կէսին կ’իմանան այս բոլորը, երբ լիովին սպառուի սուրբ ժողովրդի ձեռքի զօրութիւնը:
7 Եւ լսեցի որ այն կտաւ հագած մարդը, որ գետին ջուրերուն վրայ կայնած էր, իր աջ ու ձախ ձեռքերը երկինք վերցնելով՝ յաւիտեան կենդանի եղողին վրայ երդում ըրաւ, որ ժամանակ մը, ժամանակներ ու կէս ժամանակ պիտի ըլլայ ու երբ սուրբ ժողովուրդին զօրութիւնը բոլորովին ցրուի, այս բոլորը պիտի կատարուին։
Եւ լուայ յառնէն որ զգեցեալն էր [240]զբադէնն եւ կայր ի վերայ ջուրց գետոյն, ամբարձ զաջ իւր եւ զձախ իւր յերկինս, եւ երդուաւ ի կենդանին յաւիտենից, թէ ի ժամանակ, եւ ի ժամանակս, եւ ի կէս ժամանակի, եւ ի կատարել ցրման [241]ձեռին ժողովրդեանն սրբեցելոյ` [242]ծանիցեն զայս`` ամենայն:

12:7: Եւ լուայ յառնէն որ զգեցեալն էր զբադէնն, եւ կայր ՚ի վերայ ջուրց գետոյն. ամբարձ զա՛ջ իւր եւ զձախ իւր յերկինս, եւ երդուաւ ՚ի կենդանին յաւիտենից, թէ ՚ի ժամանակ՝ եւ ՚ի ժամանակս՝ եւ ՚ի կէս ժամանակի. եւ ՚ի կատարել ցրման ձեռին ժողովրդեանն սրբեցելոյ, ծանիցեն զայս ամենայն[12276]։
[12276] Ոմանք. Եւ ՚ի կէս ժամանակաց։
7 Ես լսեցի այն մարդուց, որ կտաւից զգեստ էր հագել եւ կանգնած էր գետի ջրերի վրայ. նա բարձրացրեց իր աջ ու ձախ ձեռքերը դէպի երկինք, երդուեց յաւիտեան կենդանի Աստուծով, թէ ժամանակին, ժամանակներում եւ ժամանակի կէսին կ’իմանան այս բոլորը, երբ լիովին սպառուի սուրբ ժողովրդի ձեռքի զօրութիւնը:
7 Եւ լսեցի որ այն կտաւ հագած մարդը, որ գետին ջուրերուն վրայ կայնած էր, իր աջ ու ձախ ձեռքերը երկինք վերցնելով՝ յաւիտեան կենդանի եղողին վրայ երդում ըրաւ, որ ժամանակ մը, ժամանակներ ու կէս ժամանակ պիտի ըլլայ ու երբ սուրբ ժողովուրդին զօրութիւնը բոլորովին ցրուի, այս բոլորը պիտի կատարուին։
zohrab-1805▾ eastern-1994▾ western am▾
12:712:7 И слышал я, как муж в льняной одежде, находившийся над водами реки, подняв правую и левую руку к небу, клялся Живущим вовеки, что к концу времени и времен и полувремени, и по совершенном низложении силы народа святого, все это совершится.
12:7 καὶ και and; even ἤκουσα ακουω hear τοῦ ο the περιβεβλημένου περιβαλλω drape; clothe τὰ ο the βύσσινα βυσσινος fine linen ὃς ος who; what ἦν ειμι be ἐπάνω επανω upon; above τοῦ ο the ὕδατος υδωρ water τοῦ ο the ποταμοῦ ποταμος river ἕως εως till; until καιροῦ καιρος season; opportunity συντελείας συντελεια consummation καὶ και and; even ὕψωσε υψοω elevate; lift up τὴν ο the δεξιὰν δεξιος right καὶ και and; even τὴν ο the ἀριστερὰν αριστερος left εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even ὤμοσε ομνυω swear τὸν ο the ζῶντα ζαω live; alive εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever θεὸν θεος God ὅτι οτι since; that εἰς εις into; for καιρὸν καιρος season; opportunity καὶ και and; even καιροὺς καιρος season; opportunity καὶ και and; even ἥμισυ ημισυς half καιροῦ καιρος season; opportunity ἡ ο the συντέλεια συντελεια consummation χειρῶν χειρ hand ἀφέσεως αφεσις dismissal; forgiveness λαοῦ λαος populace; population ἁγίου αγιος holy καὶ και and; even συντελεσθήσεται συντελεω consummate; finish πάντα πας all; every ταῦτα ουτος this; he
12:7 וָ wā וְ and אֶשְׁמַ֞ע ʔešmˈaʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִ֣ישׁ׀ ʔˈîš אִישׁ man לְב֣וּשׁ lᵊvˈûš לָבוּשׁ clad הַ ha הַ the בַּדִּ֗ים bbaddˈîm בַּד linen, part, stave אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] מִ mi מִן from מַּעַל֮ mmaʕal מַעַל top לְ lᵊ לְ to מֵימֵ֣י mêmˈê מַיִם water הַ ha הַ the יְאֹר֒ yᵊʔˌōr יְאֹר stream וַ wa וְ and יָּ֨רֶם yyˌārem רום be high יְמִינֹ֤ו yᵊmînˈô יָמִין right-hand side וּ û וְ and שְׂמֹאלֹו֙ śᵊmōlˌô שְׂמֹאל lefthand side אֶל־ ʔel- אֶל to הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וַ wa וְ and יִּשָּׁבַ֖ע yyiššāvˌaʕ שׁבע swear בְּ bᵊ בְּ in חֵ֣י ḥˈê חַי alive הָ hā הַ the עֹולָ֑ם ʕôlˈām עֹולָם eternity כִּי֩ kˌî כִּי that לְ lᵊ לְ to מֹועֵ֨ד môʕˌēḏ מֹועֵד appointment מֹֽועֲדִ֜ים mˈôʕᵃḏˈîm מֹועֵד appointment וָ wā וְ and חֵ֗צִי ḥˈēṣî חֲצִי half וּ û וְ and כְ ḵᵊ כְּ as כַלֹּ֛ות ḵallˈôṯ כלה be complete נַפֵּ֥ץ nappˌēṣ נפץ shatter יַד־ yaḏ- יָד hand עַם־ ʕam- עַם people קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness תִּכְלֶ֥ינָה tiḵlˌeʸnā כלה be complete כָל־ ḵol- כֹּל whole אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
12:7. et audivi virum qui indutus erat lineis qui stabat super aquas fluminis cum levasset dexteram et sinistram suam in caelum et iurasset per viventem in aeternum quia in tempus temporum et dimidium temporis et cum conpleta fuerit dispersio manus populi sancti conplebuntur universa haecAnd I heard the man that was clothed in linen, that stood upon the waters of the river, when he had lifted up his right hand, and his left hand to heaven, and had sworn by him that liveth for ever, that it should be unto a time, and times, and half a time. And when the scattering of the band of the holy people shall be accomplished, all these things shall be finished.
7. And I heard the man clothed in linen, which was above the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth fear ever that it shall be for a time, times, and an half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished.
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:

12:7 И слышал я, как муж в льняной одежде, находившийся над водами реки, подняв правую и левую руку к небу, клялся Живущим вовеки, что к концу времени и времен и полувремени, и по совершенном низложении силы народа святого, все это совершится.
12:7
καὶ και and; even
ἤκουσα ακουω hear
τοῦ ο the
περιβεβλημένου περιβαλλω drape; clothe
τὰ ο the
βύσσινα βυσσινος fine linen
ὃς ος who; what
ἦν ειμι be
ἐπάνω επανω upon; above
τοῦ ο the
ὕδατος υδωρ water
τοῦ ο the
ποταμοῦ ποταμος river
ἕως εως till; until
καιροῦ καιρος season; opportunity
συντελείας συντελεια consummation
καὶ και and; even
ὕψωσε υψοω elevate; lift up
τὴν ο the
δεξιὰν δεξιος right
καὶ και and; even
τὴν ο the
ἀριστερὰν αριστερος left
εἰς εις into; for
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
ὤμοσε ομνυω swear
τὸν ο the
ζῶντα ζαω live; alive
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
θεὸν θεος God
ὅτι οτι since; that
εἰς εις into; for
καιρὸν καιρος season; opportunity
καὶ και and; even
καιροὺς καιρος season; opportunity
καὶ και and; even
ἥμισυ ημισυς half
καιροῦ καιρος season; opportunity
ἡ ο the
συντέλεια συντελεια consummation
χειρῶν χειρ hand
ἀφέσεως αφεσις dismissal; forgiveness
λαοῦ λαος populace; population
ἁγίου αγιος holy
καὶ και and; even
συντελεσθήσεται συντελεω consummate; finish
πάντα πας all; every
ταῦτα ουτος this; he
12:7
וָ wā וְ and
אֶשְׁמַ֞ע ʔešmˈaʕ שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
אִ֣ישׁ׀ ʔˈîš אִישׁ man
לְב֣וּשׁ lᵊvˈûš לָבוּשׁ clad
הַ ha הַ the
בַּדִּ֗ים bbaddˈîm בַּד linen, part, stave
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
מִ mi מִן from
מַּעַל֮ mmaʕal מַעַל top
לְ lᵊ לְ to
מֵימֵ֣י mêmˈê מַיִם water
הַ ha הַ the
יְאֹר֒ yᵊʔˌōr יְאֹר stream
וַ wa וְ and
יָּ֨רֶם yyˌārem רום be high
יְמִינֹ֤ו yᵊmînˈô יָמִין right-hand side
וּ û וְ and
שְׂמֹאלֹו֙ śᵊmōlˌô שְׂמֹאל lefthand side
אֶל־ ʔel- אֶל to
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וַ wa וְ and
יִּשָּׁבַ֖ע yyiššāvˌaʕ שׁבע swear
בְּ bᵊ בְּ in
חֵ֣י ḥˈê חַי alive
הָ hā הַ the
עֹולָ֑ם ʕôlˈām עֹולָם eternity
כִּי֩ kˌî כִּי that
לְ lᵊ לְ to
מֹועֵ֨ד môʕˌēḏ מֹועֵד appointment
מֹֽועֲדִ֜ים mˈôʕᵃḏˈîm מֹועֵד appointment
וָ wā וְ and
חֵ֗צִי ḥˈēṣî חֲצִי half
וּ û וְ and
כְ ḵᵊ כְּ as
כַלֹּ֛ות ḵallˈôṯ כלה be complete
נַפֵּ֥ץ nappˌēṣ נפץ shatter
יַד־ yaḏ- יָד hand
עַם־ ʕam- עַם people
קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness
תִּכְלֶ֥ינָה tiḵlˌeʸnā כלה be complete
כָל־ ḵol- כֹּל whole
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
12:7. et audivi virum qui indutus erat lineis qui stabat super aquas fluminis cum levasset dexteram et sinistram suam in caelum et iurasset per viventem in aeternum quia in tempus temporum et dimidium temporis et cum conpleta fuerit dispersio manus populi sancti conplebuntur universa haec
And I heard the man that was clothed in linen, that stood upon the waters of the river, when he had lifted up his right hand, and his left hand to heaven, and had sworn by him that liveth for ever, that it should be unto a time, and times, and half a time. And when the scattering of the band of the holy people shall be accomplished, all these things shall be finished.
7. And I heard the man clothed in linen, which was above the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth fear ever that it shall be for a time, times, and an half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:7: Which was upon the waters - By this description, he was standing on the water. This is very similar to the description of the angel, Rev 10:5, Rev 10:6, and in the seventh verse there seems to be a reference to this prophecy "a time, times, and a half." See the note on Dan 7:25 (note).
Albert Barnes: Notes on the Bible - 1834
12:7: And I heard the man ... - That is, he replied to the question at once, and in a most solemn manner, as if he were communicating a great and momentous truth respecting the future.
When he held up his right hand and his left hand unto heaven - Toward heaven; as if appealing to heaven for the sincerity and truth of what he was about to utter. The act of swearing or taking an oath was often accompanied with the lifting up of the hand to heaven, usually the right hand (compare Gen 14:22; Exo 6:8; Deu 32:40; Eze 20:5; Rev 10:5); but here the angel stretched both hands toward heaven, as if he were about to make the affirmation in the most solemn manner conceivable.
And sware by him that liveth for ever - By the eternal God. That is, he appealed to him: he made the solemn asseveration in his presence; he called him to witness to the truth of what he said. The occasion; the manner; the posture of the angel; the appeal to the Eternal One - all give great sublimity to this transaction, and all imply that the answer was to be one of great consequence in regard to future times.
That it shall be for a time, times, and an half - Margin, or, a part. The word חצי chă tsı̂ y means, properly, half, the half part, that which is divided (חצץ châ tsats) - to divide), s. c., in the middle. The word "times" means two times, for it is dual in its form, and the expression means three times, or periods, and a half. See the meaning of the language fully considered and explained in the notes at Dan 7:24-28. (See Editor's Essay on Year-day Principle, prefixed to the vol. on Rev_elation.)
And when he shall have accomplished - When he shall have finished his purpose in the matter; when he shall have done all that he could do.
To scatter the power - All that constituted the power - their armies, means of defense, etc. The word rendered "power" (יד yâ d) means, properly, hand, but it is sometimes used to denote a part of a thing - as a portion that we take up by the hand - a handful; that is, a part of a thing taken up at once in dividing - Gesenius, Lexicon See Jer 6:3; Kg2 11:7; Gen 47:24. In accordance with this, Gesenius, Lengerke, and De Wette suppose that the reference here is to the scattering of a portion or part of the Hebrew people in other lands, and to the hope that they would be restored again to their own country; and that the meaning of the angel is, that when these dispersions were ended, all this would have been accomplished. The word has also the sense of power, might, strength (Gesenius, Lexicon), the hand being regarded as the seat of strength, Isa 28:2; Job 27:11; Psa 76:5 (6).
Thus employed, it may denote whatever constituted their strength; and then the idea in the passage before us is, that all this would be scattered. When that should have been done; when that dispersion should have been ended; when these scattered forces and people should have been again restored, then all this that was predicted would be accomplished, and these troubles cease. This would be in the period designated by the "time, and times, and an half." If it refers to Antiochus, it means that the scattered forces and people of the Hebrews would be rallied under the Maccabees, and that on their return victory would crown their efforts, and the land would be again at peace. If it has a higher and an ultimate signification, it would seem to imply that when the scattered Hebrew people should be gathered into the Christian church - when their dispersions and their wanderings should come to an end by their returning to the Messiah, and, under him, to the true God, then the series of predictions will have received their complete fulfillment - for then religion will triumph in the world, and the kingdom of God be set up over all the nations, agreeably to Rom 11:15-25. In reference, then, to the meaning of the passage as used by the angel here, the following remarks may be made:
(1) It had an applicability to the times of Antiochus, and to the duration of the calamities that would come upon the Hebrew people under his reign. If there had been nothing further intended than this, the mere language employed would have found a literal fulfillment in these events, and there can be no reasonable doubt that the primary reference of the angel was to them. See this point fully considered and illustrated in the notes at Dan 7:24-28.
(2) Yet there are circumstances which lead us to suppose that, at the same time, and by the laws of prophetic suggestion (see Introduction to Isaiah, Section 7.), more important events were also referred to, and were designed to be connected with this statement. Those circumstances are
(a) the manner in which the angel introduces the subject - by a solemn appeal, with out-stretched arms, to heaven. This would look as if he regarded the answer as of momentous importance, and as if he were contemplating vast movements in the future.
(b) The fact that the language here had a settled meaning - referring, as used, elsewhere, to future events deeply affecting the welfare of the world. The language is so couched, indeed, that it would express the fact in regard to the duration of the troubles under Antiochus; but it was also of such a nature that in its higher signification it would describe the duration of more momentous transactions, and would designate a period when the true religion would begin its universal reign; when the evils of a vast Anti-christian power would come to an end, and when the kingdom of the saints would be set up in the world. See the notes at Dan 7:24-28.
(3) The full meaning of the language would then seem to be, that the angel designed to include all in the future to which those words, as intended by the Divine Spirit, would be applicable. The period designated by the phrase, "a time, and times, and an half," was most momentous. In that time the troubles introduced by Antiochus would end, and a state of peace and prosperity would succeed; and in that time, also, far greater troubles and woes - those connected with a most fearful apostasy from the true religion, and the setting up of a kingdom of oppression and wrong over the people of God, of which the oppressions and wrongs under Antiochus would be but an emblem, would also come to an end, and there would be a state of peace - a reign of righteousness - a pRev_alence of religion - and a far-diffused happiness in the world, at which the joy at the dedication of the temple, and the triumphs over Antiochus, would be but a symbol. The ultimate reference, therefore, I suppose, is to the downfall of that great Anti-christian power, the Papacy, and the spread and triumphs of the true religion subsequent to that, and consequent on that in the world. These were events that justified the solemn asseveration of the angel, and that made it proper for him, in referring to them, to stretch out both his hands in this sublime manner to heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: he held: Deu 32:40; Rev 10:5, Rev 10:7
liveth: Dan 4:34; Job 27:2; Jer 4:2
that it: Dan 12:11, Dan 12:12, Dan 7:25, Dan 8:14, Dan 11:13; Rev 11:2, Rev 11:3, Rev 11:15, Rev 12:6, Rev 12:14, Rev 13:5
a time: That is, 1, 260 years, to be reckoned from the time the "saints were delivered into the hand" of "the little horn."
an half: or, a part
and when: Luk 21:14; Rev 10:7, Rev 11:7-15
the holy: Dan 8:24; Deu 7:6, Deu 26:19; Isa 62:12; Pe1 2:9
Geneva 1599
12:7 And I heard the man clothed in linen, which [was] upon the waters of the river, when he held up his (h) right hand and his left hand unto heaven, and sware by him that liveth for ever that [it shall be] for a (i) time, times, and an half; and when he shall have accomplished (k) to scatter the power of the holy people, all these [things] shall be finished.
(h) Which was as it were a double oath, and did the more confirm the thing.
(i) Meaning, a long time, a longer time, and at length a short time: signifying that their troubles would have an end.
(k) When the Church will be scattered and diminished in such a way as it will seem to have no power.
John Gill
12:7 And I heard the man clothed in linen, which was upon the waters of the river,.... Christ, as he appeared in a human form, and as the High Priest our profession, and as the Mediator that has power over all flesh; so he pronounced articulate sounds with a human voice, and so loud, clear, and distinct, that Daniel could hear every word he said, and for whose sake it was said:
when he held up his right hand and his left hand unto heaven; the lifting up of the right hand is a gesture used in swearing, and the lifting up of both hands is either for the greater solemnity of the action, or with respect to the two angels that stood one on one side of him, and the other on the other, that both might be eyewitnesses of this solemn affair; though lifting up both hands is often a prayer gesture, and there may be a mixture of both in this action, of both praying and swearing; Christ, as the High Priest, intercedes for his church and people, that their faith fail not till the end of their troubles comes:
and sware by him that liveth for ever; by the living God, the immortal One, who only hath immortality. Maimonides (n) interprets it, "by the Life of the world"; that is, by God, who is the Life of the world, that gives life and being to all creatures; all live, and move, and have their being in him, and so is greater than all, and by whom an oath is only to be taken. Christ, as man, swears by his divine Father, who, as such, was greater than he; though, if we understand it of God, Father, Son, and Spirit, the one, only, true, and living God, there is no impropriety in Christ's swearing by himself the living God, which is a character he sometimes bears; see Heb 3:12, what he here swears to is,
that it shall be for a time, times, and an half; that it would be so long to the end of these wonderful things; or that the troubles of the church would last so long, and, at the end of that date here fixed, a glorious scene would open, and amazing things appear, to the great joy and comfort of the saints. "Time" signifies a prophetic year, or 360 years; and "times" two prophetic years, or 720 years; and half a time half a prophetic year, or 180 years, in all 1260 years; which is the exact date and duration of the reign of antichrist, of the church's being in the wilderness, and of the witnesses prophesying in sackcloth, and of the treading under foot the holy city, expressed both by 1260 days, and by forty two months, which are the same; see Rev_ 11:2,
and when he shall have accomplished to scatter the power of the holy people: that is, either, "when he (God) shall have finished the scattering the power of the holy people", the Jews; when the dispersion of them, who were formerly a holy people to the Lord, and shall be so again, will be over; and they shall be gathered out of all nations where they have been dispersed, and, being converted, shall return to their own land: or, "when he" (antichrist) "shall have done scattering", the church and people of God in general; when his wars with the saints, and victories over them, will be ended; and particularly when the slaying of the witnesses will be over, at which time there will be a great scattering of the saints; they will be as sheep without a shepherd, their pastors being smitten, slain, or removed into corners; all which things will be fulfilled about the end of the date before mentioned:
and then all these things shall be finished; or, as the same glorious Person explains it, "time will be no longer, and the mystery of God will be finished", Rev_ 10:6, the time of antichrist's reign, and of the troubles of the church, and the witnesses' prophesying in sackcloth, will be protracted no longer than the time, and times, and half a time, or the 1260 days, or forty months, that is, 1260 years; then all the afflictions of the church will be at an end, and glorious times will succeed, as before spoken of; the spiritual reign of Christ, the first resurrection, and the Millennium, in their order.
(n) Moreh Nevochim, par. 1. c. 72. p. 146. So R. Joseph Albo, Sepher Ikkarim, l. 1. c. 69. "per vitam aeternitatis", so some in Gejerus.
John Wesley
12:7 He held up his right hand - He held up both hands to heaven, for the more sure and solemn confirmation of it; and to denote the unchangeableness of God's decrees both for good to the church, and for evil to her enemies. By him - By God the father, and by himself that liveth for ever, to shew the eternal God only knew that decreed it, and would bring it to pass. And an half - That is, a year, two years and half a year. We meet with this in the revelation, under the title, some times of three days and an half, put for three years and an half, sometimes, forty two months, sometimes, twelve hundred and sixty days. Shall be finished - Which reaches to the calling of the Jews upon the destruction of antichrist.
Robert Jamieson, A. R. Fausset and David Brown
12:7 held up . . . right . . . and . . . left hand--Usually the right hand was held up in affirmation as an appeal to heaven to attest the truth (Deut 32:40; Rev_ 10:5-6). Here both hands are lifted up for the fuller confirmation.
time, times, and a half--(See on Dan 7:25). NEWTON, referring this prophecy to the Eastern apostasy, Mohammedanism, remarks that the same period of three and a half years, or 1260 prophetic days, is assigned to it as the Western apostasy of the little horn (Dan 7:25); and so, says PRIDEAUX, Mohammed began to forge his imposture, retiring to his cave, A.D. 606, the very year that Phocas made the grant to the bishop of Rome, whence he assumed the title, The Universal Pastor; Antichrist thus setting both his feet on Christendom together, the one in the East, and the other in the West. Three and a half is the time of the world power, in which the earthly kingdoms rule over the heavenly [AUBERLEN]. "Three and a half" represents the idea of spiritual trial; (besides this certain symbolical meaning, there is doubtless an accurate chronological meaning, which is as yet to us uncertain): it is half of "seven," the complete number, so a semi-perfect state, one of probation. The holy city is trodden by the Gentiles forty-two months (Rev_ 11:2), so the exercise of the power of the beast (Rev_ 13:5). The two witnesses preach in sackcloth 1260 days, and remained unburied three days and a half: so the woman in the wilderness: also the same for a "time, times, and a half" (Rev_ 11:3, Rev_ 11:9, Rev_ 11:11; Rev_ 12:6, Rev_ 12:14). Forty-two connects the Church with Israel, whose haltings in the wilderness were forty-two (Num. 33:1-50). The famine and drought on Israel in Elijah's days were for "three years and six months" (Lk 4:25; Jas 5:17); there same period as Antiochus' persecution: so the ministry of the Man of Sorrows, which ceased in the midst of a week (Dan 9:27) [WORDSWORTH, Apocalypse].
scatter . . . holy people--"accomplished" here answers to "the consummation" (Dan 9:27), namely, the "pouring out" of the last dregs of the curse on the "desolated holy people." Israel's lowest humiliation (the utter "scattering of her power") is the precursor of her exaltation, as it leads her to seek her God and Messiah (Mt 23:39).
12:812:8: Եւ ես լուայ՝ եւ ո՛չ առի ՚ի միտ. եւ ասեմ. Տէ՛ր զի՞նչ է վախճան այդոցիկ[12277]։ [12277] Ոմանք. Եւ ես Դանիէլ լուայ։
8 Ես լսեցի, բայց չհասկացայ եւ ասացի. “Տէ՛ր, ի՞նչ է դրանց վախճանը”:
8 Ես լսեցի, բայց չհասկցայ ու ըսի. «Ո՛վ տէր իմ, ասոնց վերջը ի՞նչ պիտի ըլլայ»։
Եւ ես լուայ, եւ ոչ առի ի միտ. եւ ասեմ. Տէր, զի՞նչ է վախճան այդոցիկ:

12:8: Եւ ես լուայ՝ եւ ո՛չ առի ՚ի միտ. եւ ասեմ. Տէ՛ր զի՞նչ է վախճան այդոցիկ[12277]։
[12277] Ոմանք. Եւ ես Դանիէլ լուայ։
8 Ես լսեցի, բայց չհասկացայ եւ ասացի. “Տէ՛ր, ի՞նչ է դրանց վախճանը”:
8 Ես լսեցի, բայց չհասկցայ ու ըսի. «Ո՛վ տէր իմ, ասոնց վերջը ի՞նչ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:812:8 Я слышал это, но не понял, и потому сказал: >
12:8 καὶ και and; even ἐγὼ εγω I ἤκουσα ακουω hear καὶ και and; even οὐ ου not διενοήθην διανοεομαι from; by αὐτὸν αυτος he; him τὸν ο the καιρὸν καιρος season; opportunity καὶ και and; even εἶπα επω say; speak κύριε κυριος lord; master τίς τις.1 who?; what? ἡ ο the λύσις λυσις letting loose τοῦ ο the λόγου λογος word; log τούτου ουτος this; he καὶ και and; even τίνος τις.1 who?; what? αἱ ο the παραβολαὶ παραβολη parable αὗται ουτος this; he
12:8 וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i שָׁמַ֖עְתִּי šāmˌaʕtî שׁמע hear וְ wᵊ וְ and לֹ֣א lˈō לֹא not אָבִ֑ין ʔāvˈîn בין understand וָ wā וְ and אֹ֣מְרָ֔ה ʔˈōmᵊrˈā אמר say אֲדֹנִ֕י ʔᵃḏōnˈî אָדֹון lord מָ֥ה mˌā מָה what אַחֲרִ֖ית ʔaḥᵃrˌîṯ אַחֲרִית end אֵֽלֶּה׃ פ ʔˈēlleh . f אֵלֶּה these
12:8. et ego audivi et non intellexi et dixi domine mi quid erit post haecAnd I heard, and understood not. And I said: O my lord, what shall be after these things?
8. And I heard, but I understood not: then said I, O my lord, what shall be the issue of these things?
And I heard, but I understood not: then said I, O my Lord, what [shall be] the end of these:

12:8 Я слышал это, но не понял, и потому сказал: <<господин мой! что же после этого будет?>>
12:8
καὶ και and; even
ἐγὼ εγω I
ἤκουσα ακουω hear
καὶ και and; even
οὐ ου not
διενοήθην διανοεομαι from; by
αὐτὸν αυτος he; him
τὸν ο the
καιρὸν καιρος season; opportunity
καὶ και and; even
εἶπα επω say; speak
κύριε κυριος lord; master
τίς τις.1 who?; what?
ἡ ο the
λύσις λυσις letting loose
τοῦ ο the
λόγου λογος word; log
τούτου ουτος this; he
καὶ και and; even
τίνος τις.1 who?; what?
αἱ ο the
παραβολαὶ παραβολη parable
αὗται ουτος this; he
12:8
וַ wa וְ and
אֲנִ֥י ʔᵃnˌî אֲנִי i
שָׁמַ֖עְתִּי šāmˌaʕtî שׁמע hear
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אָבִ֑ין ʔāvˈîn בין understand
וָ wā וְ and
אֹ֣מְרָ֔ה ʔˈōmᵊrˈā אמר say
אֲדֹנִ֕י ʔᵃḏōnˈî אָדֹון lord
מָ֥ה mˌā מָה what
אַחֲרִ֖ית ʔaḥᵃrˌîṯ אַחֲרִית end
אֵֽלֶּה׃ פ ʔˈēlleh . f אֵלֶּה these
12:8. et ego audivi et non intellexi et dixi domine mi quid erit post haec
And I heard, and understood not. And I said: O my lord, what shall be after these things?
8. And I heard, but I understood not: then said I, O my lord, what shall be the issue of these things?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:8: I heard, but I understand not - Could not comprehend what the time, times, and half time should refer to. These make three years and a half of prophetic times answering to one thousand two hundred and sixty years.
Albert Barnes: Notes on the Bible - 1834
12:8: And I heard, but I understood not - He understood not the full significance of the language employed - "a time, and times, and an half." This would make it probable that there was something more intended than merely three years and a half as the period of the continuation of these troubles. Daniel saw, apparently from the manner of the angel, as well as from the terms which he used, that there was something mystical and unusual in those terms, and he says, therefore, that he could not understand their full import.
Then said I, O my Lord - A term of civil address. The language is such as would be used by an inferior when respectfully addressing one of superior rank. It is not a term that is peculiarly appropriate to God, or that implies a Divine nature, but is here given to the angel as an appellation of respect, or as denoting one of superior rank.
What shall be the end of these things? - Indicating great anxiety to know what was to be the termination of these wonders. The "end" had been often referred to in the communication of the angel, and now he had used an enigmatical expression as referring to it, and Daniel asks, with great emphasis, when the end was to be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: but: Luk 18:34; Joh 12:16; Act 1:7; Pe1 1:11
what: Dan 12:6, Dan 10:14
Carl Friedrich Keil and Franz Delitzsch
12:8
Daniel heard his answer, but he understood it not. To שׁמעתּי, as to אבין לא, the object is wanting, because it can easily be supplied from the connection, namely, the meaning of the answer of the man clothed in linen. Grotius has incorrectly supplied quid futurum esset from the following question, in which he has also incorrectly rendered אלּה אחרית by post illiu triennii et temporis semestris spatium. Hvernick has also defined the object too narrowly, for he has referred the non-understanding merely to the mysterious number (a time, two times, etc.). It was, besides, not merely the double designation of time in Dan 12:7 which first at the hour of his receiving it, but while it was yet unintelligible to the hearer, compelled Daniel, as Hitzig thinks, to put the further question. The whole answer in Dan 12:7 is obscure. It gives no measure for the "times," and thus no intelligible disclosure for the prophet regarding the duration of the end, and in the definition, that at the time of the deepest humiliaton of the people the end shall come, leaves wholly undefined when this shall actually take place.
(Note: As to this latter circumstance L'Empereur remarks: Licet Daniel ex antecedentibus certo tempus finiendarum gravissimarum calamitatum cognoverit, tamen illum latuit, quo temporis articulo calamitas inceptura esset: quod ignorantiam quandam in tota prophetia peperit, cum a priori termino posterioris exacta scientia dependeret. Initium quidem variis circumstantiis definitum fuerat: sed quando circumstantiae futurae essent, antequam evenirent, ignorabatur.)
Hence his desire for a more particular disclosure.
The question, "what the end of these?" is very differently interpreted. Following the example of Grotius, Kliefoth takes אחרית in the sense of that which follows something which is either clearly seen from the connection or is expressly stated, and explains אלּה אחרית of that which follows or comes after this. But אלּה is not, with most interpreters, to be taken as identical with כּל־אלּה of Dan 12:7; for since "this latter phrase includes all the things prophesied of down to the consummation, then would this question refer to what must come after the absolute consummation of all things, which would be meaningless." Besides, the answer, Dan 12:11, Dan 12:12, which relates to the things of Antiochus, would not harmonize with such a question. Much more are we, with Auberlen (p. 75f.), to understand אלּה of the present things and circumstances, things then in progress at the time of Daniel and the going forth of the prophecy. In support of this interpretation Auberlen adds, "The angel with heavenly eye sees into the far distant end of all; the prophet, with human sympathies, regards the more immediate future of his people." But however correct the remark, that אלּה is not identical with כּל־אלּה, this not identical with all this, there is no warrant for the conclusion drawn from it, that אלּה designates the present things and circumstances existing under Antiochus at the time of Daniel. אלּה must, by virtue of the connection in Dan 12:7, Dan 12:8, be understood of the same things and circumstances, and a distinction between the two is established only by כּל. If we consider this distinction, then the question, What is the last of these things? contains not the meaningless thought, that yet something must follow after the absolute consummation, but the altogether reasonable thought, Which shall be the last of the פּלאות prophesied of? Thus Daniel could ask in the hope of receiving an answer from which he might learn the end of all these פּלאות more distinctly than from the answer given by the angel in Dan 12:7. But as this reference of אלּה to the present things and circumstances is excluded by the connection, so also is the signification attributed to אחרית, of that which follows something, verbally inadmissible; see under Dan 8:19.
Most other interpreters have taken אחרית as synonymous with קץ, which Hvernick seeks to establish by a reference to Dan 8:19, Dan 8:23, and Deut 11:12. But none of these passage establishes this identity. קץ is always thus distinguished from אחרית, that it denotes a matter after its conclusion, while אחרית denotes the last or the uttermost of the matter. A distinction which, it is true, may in many cases become irrelevant. For if this distinction is not noticed here, we would be under the necessity, in order to maintain that the two questions in Dan 12:6, Dan 12:8 are not altogether identical, of giving to מה the meaning qualis (Maurer), of what nature (Hofmann, v. Lengerke, and others); a meaning which it has not, and which does not accord with the literal idea of אחרית. "Not how? but what? is the question; מה is not the predicate, but the subject, the thing inquired about." Thus Hitzig, who is altogether correct in thus stating the question: "What, i.e., which even its the uttermost, the last of the פּלאות, which stands before the end?"
John Gill
12:8 And I heard, but understood not,.... Daniel heard what Christ said, in answer to the angel, but he did not understand the meaning of it, which he ingenuously confesses; he did not understand what was meant by "time", and "times", and "half a time"; what kind of time this was, and when and how it would end, and which he was very desirous of knowing:
then said I, O my Lord, what shall be the end of these things? he applied not to the angel that put the above question, but to the man clothed with linen; to Christ, whom he perceived to be a divine Person, a Person of dominion, power, and authority, superior to angels, and his Lord and God; and who only could resolve the question he puts, which is somewhat different from that of the angel's, Dan 12:6, that respects the length of time, to the accomplishment of these things; this the quality at the end of them, what kind of end they should have; or what the signs, symptoms, and evidences of the end of them, by which the true end of them might be known. Mr. Mede renders it, "what are these latter times?" perhaps it might be rendered better, "what is the last of these things?" (o) what is the last thing that will be done, that so it may be known when all is over?
(o) "quid erit novissimum horum?" Munster; "postremum horum?" Calvin.
John Wesley
12:8 What shall be the end - What is the meaning of all this?
Robert Jamieson, A. R. Fausset and David Brown
12:8 understood not--Daniel "understood" the main features of the vision as to Antiochus (Dan 10:1, Dan 10:14), but not as to the times. 1Pet 1:10-12 refers mainly to Daniel: for it is he who foretells "the sufferings of Christ and the glory that should follow"; it is he who prophesies "not unto himself, but unto us"; it is he who "searched what, or what manner of time the Spirit of Christ in him did signify."
12:912:9: Եւ ասէ. Ե՛րթ Դանիէլ. զի արգելեալ եւ կնքեալ են բանքս մինչեւ ցժամանակ վախճանի[12278]։ [12278] Ոմանք. Մինչեւ ցվախճան ժամանակի։
9 Նա ասաց. “Գնա՛, Դանիէ՛լ, քանի որ փակուած եւ կնքուած են խօսքերս մինչեւ ժամանակի վախճանը:
9 Անիկա ըսաւ. «Գնա՛, ո՛վ Դանիէլ, քանզի այս խօսքերը մինչեւ վերջին ժամանակը գոցուած ու կնքուած են։
Եւ ասէ. Երթ, Դանիէլ, զի արգելեալ եւ կնքեալ են բանքս մինչեւ ցժամանակ վախճանի:

12:9: Եւ ասէ. Ե՛րթ Դանիէլ. զի արգելեալ եւ կնքեալ են բանքս մինչեւ ցժամանակ վախճանի[12278]։
[12278] Ոմանք. Մինչեւ ցվախճան ժամանակի։
9 Նա ասաց. “Գնա՛, Դանիէ՛լ, քանի որ փակուած եւ կնքուած են խօսքերս մինչեւ ժամանակի վախճանը:
9 Անիկա ըսաւ. «Գնա՛, ո՛վ Դանիէլ, քանզի այս խօսքերը մինչեւ վերջին ժամանակը գոցուած ու կնքուած են։
zohrab-1805▾ eastern-1994▾ western am▾
12:912:9 И отвечал он:
12:9 καὶ και and; even εἶπέν επω say; speak μοι μοι me ἀπότρεχε αποτρεχω Daniēl; Thanil ὅτι οτι since; that κατακεκαλυμμένα κατακαλυπτω veil καὶ και and; even ἐσφραγισμένα σφραγιζω seal; certify τὰ ο the προστάγματα προσταγμα till; until ἂν αν perhaps; ever
12:9 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say לֵ֣ךְ lˈēḵ הלך walk דָּנִיֵּ֑אל dāniyyˈēl דָּנִיֵּאל Daniel כִּֽי־ kˈî- כִּי that סְתֻמִ֧ים sᵊṯumˈîm סתם stop up וַ wa וְ and חֲתֻמִ֛ים ḥᵃṯumˈîm חתם seal הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word עַד־ ʕaḏ- עַד unto עֵ֥ת ʕˌēṯ עֵת time קֵֽץ׃ qˈēṣ קֵץ end
12:9. et ait vade Danihel quia clausi sunt signatique sermones usque ad tempus praefinitumAnd he said: Go, Daniel, because the words are shut up, and sealed until the appointed time.
9. And he said, Go thy way, Daniel: for the words are shut up and sealed till the time of the end.
And he said, Go thy way, Daniel: for the words [are] closed up and sealed till the time of the end:

12:9 И отвечал он: <<иди, Даниил; ибо сокрыты и запечатаны слова сии до последнего времени.
12:9
καὶ και and; even
εἶπέν επω say; speak
μοι μοι me
ἀπότρεχε αποτρεχω Daniēl; Thanil
ὅτι οτι since; that
κατακεκαλυμμένα κατακαλυπτω veil
καὶ και and; even
ἐσφραγισμένα σφραγιζω seal; certify
τὰ ο the
προστάγματα προσταγμα till; until
ἂν αν perhaps; ever
12:9
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
לֵ֣ךְ lˈēḵ הלך walk
דָּנִיֵּ֑אל dāniyyˈēl דָּנִיֵּאל Daniel
כִּֽי־ kˈî- כִּי that
סְתֻמִ֧ים sᵊṯumˈîm סתם stop up
וַ wa וְ and
חֲתֻמִ֛ים ḥᵃṯumˈîm חתם seal
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
עַד־ ʕaḏ- עַד unto
עֵ֥ת ʕˌēṯ עֵת time
קֵֽץ׃ qˈēṣ קֵץ end
12:9. et ait vade Danihel quia clausi sunt signatique sermones usque ad tempus praefinitum
And he said: Go, Daniel, because the words are shut up, and sealed until the appointed time.
9. And he said, Go thy way, Daniel: for the words are shut up and sealed till the time of the end.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Умственный взор пророка не может проникнуть в будущее Новозаветной Церкви. Как бы в возмещение этого ему указывается на продолжительность страданий его народа, мысль о чем могла его мучить и тревожить. Ст. 10, как параллельный ст. 35: 11: гл., и ст. 11-ый, как находящийся в прямом - соотношении с 32: ст. той же главы, ясно показывают, что речь небожителя касается деятельности Антиоха Епифана, - преследования им народа еврейского. Сообразно с этим и цифровые данные ст. 11-12: должны определять ее продолжительность. Последняя равняется 1: 290: и 1: 335: дням.

Начало счета этих дней относятся ко "времени прекращения ежедневной жертвы и постановления мерзости запустения", что имело место 15-го Хаслева 145: г. (1: Мак 1:54). 25-го Хаслева 148: г. алтарь в храме иерусалимском был восстановлен, и в этот день иудеи принесли жертву Богу на новоустроенном жертвеннике (1: Мак 4:52). Это событие и должно быть признано конечным пунктом для указанного Ангелом периода. Но так как промежуток времени между осквернением храма Антиохом (15-ое Хаслева 145: г.) и восстановлением его (25-го Хаслева 148: г.) равняется 3: годам и 10: дням, или 1: 105-1: 102: дням, то разница между этим числом дней в возвещенные Ангелом - 1: 290: днями равняется 185-188: дням, а между 1: 290: и 1: 335: днями - еще 45: дням. В целях объяснения подобного несовпадения предполагают, что 185-188: дней прошло до того времени, когда Антиох, услышав в Персии, что его войска, направленные против Иудеев под начальством Лисия разбиты, а иудеи разрушили оскверненный им жертвенник, построили новый, восстановили свое святилище, - испугался и встревожился, придя к сознанию, что постигшие его неудачи составляют наказание свыше (1: Мак 6:5-13), а следующие затем 45: дней продолжалась болезнь Антиоха (1: Мак 6:9); закончившаяся смертью в 149: г. Если признать эту последнюю концом периода в 1: 335: дней, то до некоторой степени сделаются понятными слова Ангела: "блажен, кто ожидает и достигнет 1: 335: дней". Смерть Антиоха Епифана положила конец религиозным преследованиям иудеев и потому рассматривается, как отрадное, радостное событие.
Adam Clarke: Commentary on the Bible - 1831
12:9: The words are closed up - The prophecy shall not be understood, but in its accomplishment; and then the depth of the wisdom and providence of God will be clearly seen in these matters. See on Daniel 4 (note). We must wait "till the time of the end;" and this, it appears from the following calculations, will not arrive before the Twentieth Century. We here see the reason why these prophecies are at present so imperfectly understood. God has sealed them.
Albert Barnes: Notes on the Bible - 1834
12:9: And he said, Go thy way, Daniel - That is, make no further inquiries. All has been disclosed that is to be. At the close of his communication Dan 12:4, he had told Daniel to shut up, and seal the book, for his Rev_elations were ended. He here repeats substantially the same thing, and he assures him that no more could be imparted on the subject.
For the words are closed up and sealed until the time of the end - He had finished his communication, and had directed Daniel to close up the record which he made of it, and to affix a seal to the volume, Dan 12:4. He regarded the whole, therefore, as closed and sealed, until the "end" should come. The events themselves would unfold the meaning of the prediction more fully, and would confirm its truth by their exact correspondence with it. Yet, though the Rev_elation was closed, and all that the angel had designed to say had been said, he does, in the subsequent verses, throw out some suggestions as to the time, or as to some important events which were to mark the termination of the wonders referred to. They are bare hints, however, the meaning of which was to be reserved until the time when the predictions would be accomplished, and they are not of such a nature that they can be supposed to have furnished any additional light to Daniel, or to have done anything to relieve the perplexity of his mind in the case.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: Go: Dan 12:13
closed: Dan 12:4, Dan 8:26; Isa 8:16, Isa 29:11; Rev 10:4
Carl Friedrich Keil and Franz Delitzsch
12:9
The answer, לך , go thy way, Daniel, is quieting, and at the same time it contains a refusal to answer; yet it is not wholly a refusal, as is clear from Dan 12:11, Dan 12:12. The disclosure regarding the end which is given to him in these verses shows distinctly that the end of the things is not so revealed as that men shall be able to know it beforehand with certainty.
(Note: On this Calvin has well remarked: Quamvis Daniel non stulta curiositate inductus quaesierit ex angelo de fine mirabilium, tamen non obtinet, quod petebat, quia scilicet voluit Deus ad modum aliquem intelligi quae praedixerat, sed tamen aliquid manere occultum usque dum veniret maturum plenae revelationis tempus. Haec igitur ratio est, cur angelus non exaudiat Danielem. Pium quidem erat ejus votum (neque enim optat quicquam scire plus quam jus esset), verum Deus scit quod opus sit, ideo non concessit quod optabat.)
לך signifies neither go hence, i.e., depart, die (Bertholdt, Hvernick), nor go away, instead of standing waiting for an answer (Hitzig), for the angel does give him an answer; but as the formula dimittentis ut excitantis ad animi tranquillitatem (C. B. Michaelis), it has the meaning: vade Daniel, h. e. mitte hanc praesentem tuam curam. "Be at peace, leave this matter alone" (Geier and others, and similarly v. Lengerke, Kranichfeld, Kliefoth). The clause assigning the reason for the command כּי (for the words are shut up, etc.), is chiefly interpreted as referring the closing and sealing up to the incomprehensibility of the prophecy. Thus e.g., Ewald explains it: "For hidden and sealed up are the words, all the things contained in these prophecies, till the time of the end; then shall they be easily unsealed and deciphered." But since, according to Dan 12:4, Daniel himself must shut up and seal the book, the participles in the clause, assigning the reason for the command לך, cannot have the meaning of the perfect, but only state what is or shall be done: shut up - they shall be (remain) till the time of the end; thus they only denote the shutting up and sealing which must be accomplished by Daniel. But Daniel could not make the prophecy unintelligible, since (Dan 12:8) he himself did not understand it; nor could he seal it up till the time of the end, since he did not live to see the end. The shutting up and sealing which was commanded to the prophet can therefore only consist in this, that the book should be preserved in security against any defacement of its contents, so that it might be capable of being read at all times down to the time of the end, and might be used by God's people for the strengthening of their faith; cf. Dan 8:26. "Thus Daniel is calmed in regard to his not understanding it by the fact that this whole prophecy (הדּברים as in Dan 12:4) shall be guarded and placed in safety, and shall continue through all times down to the end" (Kliefoth). For the use of it in all times is supposed in Dan 12:10.
John Gill
12:9 And he said, go thy way, Daniel,.... About thy business; attend to civil affairs, the affairs in which he was concerned in the king's court, and ask no more questions concerning this matter; but be content with the prophecies that have been delivered to thee, and with what knowledge thou hast of them: or he is bid to go and write in a book the several visions he had seen, and the predictions related to him; that he might read them, and meditate on them at his leisure, and transmit them to future posterity, for their use: or go the way of all flesh, prepare for death and eternity; for in the present state he was not to expect a full revelation of these things; but should rest satisfied with what he knew, and assure himself with the full performance of them, and that he should have his share of the blessed times in the Millennium, and of the ultimate glory, as in Dan 12:13.
For the words are closed up, and sealed till the time of the end; that is, till the time comes, or draws near, that they shall be accomplished; till then they would not be clearly understood, but remain in a great measure dark and obscure, though sure and certain: it is suggested they would not always remain so; time is the best interpreter of prophecy, and, the nearer the time of the accomplishment of it is, the clearer it appears, things leading the way to it being gradually fulfilled; but clearest of all when it is accomplished; then it is no more shut and sealed, but open and manifest; See Gill on Dan 12:4.
John Wesley
12:9 And sealed - They shall not be clearly understood, 'till the event make them good.
Robert Jamieson, A. R. Fausset and David Brown
12:9 Daniel's desire of knowing more is thus deferred "till the time of the end." John's Revelation in part reveals what here is veiled (see on Dan 12:4; Dan 8:26).
12:1012:10: Ընտրեսցին՝ եւ սպիտակասցին՝ եւ փորձեսցին՝ եւ սրբեսցին բազումք, եւ անօրինեսցին անօրէնք, եւ ո՛չ առնուցուն ՚ի միտ ամպարիշտք. եւ իմաստունք իմասցին
10 Շատերը պիտի ընտրուեն, սպիտականան, փորձուեն եւ մաքրուեն, անօրէնները պիտի անօրէնութիւն անեն, ամբարիշտները խելքի չպիտի գան,
10 Շատերը պիտի մաքրուին ու պիտի ճերմկնան ու պիտի փորձուին, բայց ամբարիշտները ամբարշտութիւն պիտի ընեն ու բնաւ ամբարիշտ մը պիտի չհասկնայ, հապա իմաստունները պիտի հասկնան։
[243]Ընտրեսցին եւ սպիտակասցին եւ փորձեսցին [244]եւ սրբեսցին`` բազումք, եւ անօրինեսցին անօրէնք, եւ ոչ [245]առնուցուն ի միտ ամպարիշտք``. եւ իմաստունք իմասցին:

12:10: Ընտրեսցին՝ եւ սպիտակասցին՝ եւ փորձեսցին՝ եւ սրբեսցին բազումք, եւ անօրինեսցին անօրէնք, եւ ո՛չ առնուցուն ՚ի միտ ամպարիշտք. եւ իմաստունք իմասցին
10 Շատերը պիտի ընտրուեն, սպիտականան, փորձուեն եւ մաքրուեն, անօրէնները պիտի անօրէնութիւն անեն, ամբարիշտները խելքի չպիտի գան,
10 Շատերը պիտի մաքրուին ու պիտի ճերմկնան ու պիտի փորձուին, բայց ամբարիշտները ամբարշտութիւն պիտի ընեն ու բնաւ ամբարիշտ մը պիտի չհասկնայ, հապա իմաստունները պիտի հասկնան։
zohrab-1805▾ eastern-1994▾ western am▾
12:1012:10 Многие очистятся, убелятся и переплавлены будут {в искушении}; нечестивые же будут поступать нечестиво, и не уразумеет сего никто из нечестивых, а мудрые уразумеют.
12:10 πειρασθῶσι πειραζω try; test καὶ και and; even ἁγιασθῶσι αγιαζω hallow πολλοί πολυς much; many καὶ και and; even ἁμάρτωσιν αμαρτανω sin οἱ ο the ἁμαρτωλοί αμαρτωλος sinful καὶ και and; even οὐ ου not μὴ μη not διανοηθῶσι διανοεομαι all; every οἱ ο the ἁμαρτωλοί αμαρτωλος sinful καὶ και and; even οἱ ο the διανοούμενοι διανοεομαι pay attention; beware
12:10 יִ֠תְבָּֽרֲרוּ yiṯbˈārᵃrû ברר purge וְ wᵊ וְ and יִֽתְלַבְּנ֤וּ yˈiṯlabbᵊnˈû לבן be white וְ wᵊ וְ and יִצָּֽרְפוּ֙ yiṣṣˈārᵊfû צרף melt רַבִּ֔ים rabbˈîm רַב much וְ wᵊ וְ and הִרְשִׁ֣יעוּ hiršˈîʕû רשׁע be guilty רְשָׁעִ֔ים rᵊšāʕˈîm רָשָׁע guilty וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָבִ֖ינוּ yāvˌînû בין understand כָּל־ kol- כֹּל whole רְשָׁעִ֑ים rᵊšāʕˈîm רָשָׁע guilty וְ wᵊ וְ and הַ ha הַ the מַּשְׂכִּלִ֖ים mmaśkilˌîm שׂכל prosper יָבִֽינוּ׃ yāvˈînû בין understand
12:10. eligentur et dealbabuntur et quasi ignis probabuntur multi et impie agent impii neque intellegent omnes impii porro docti intellegentMany shall be chosen, and made white, and shall be tried as fire: and the wicked shall deal wickedly, and none of the wicked shall understand, but the learned shall understand.
10. Many shall purify themselves; and make themselves white, and be refined; but the wicked shall do wickedly; and none of the wicked shall understand: but they that be wise shall understand.
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:

12:10 Многие очистятся, убелятся и переплавлены будут {в искушении}; нечестивые же будут поступать нечестиво, и не уразумеет сего никто из нечестивых, а мудрые уразумеют.
12:10
πειρασθῶσι πειραζω try; test
καὶ και and; even
ἁγιασθῶσι αγιαζω hallow
πολλοί πολυς much; many
καὶ και and; even
ἁμάρτωσιν αμαρτανω sin
οἱ ο the
ἁμαρτωλοί αμαρτωλος sinful
καὶ και and; even
οὐ ου not
μὴ μη not
διανοηθῶσι διανοεομαι all; every
οἱ ο the
ἁμαρτωλοί αμαρτωλος sinful
καὶ και and; even
οἱ ο the
διανοούμενοι διανοεομαι pay attention; beware
12:10
יִ֠תְבָּֽרֲרוּ yiṯbˈārᵃrû ברר purge
וְ wᵊ וְ and
יִֽתְלַבְּנ֤וּ yˈiṯlabbᵊnˈû לבן be white
וְ wᵊ וְ and
יִצָּֽרְפוּ֙ yiṣṣˈārᵊfû צרף melt
רַבִּ֔ים rabbˈîm רַב much
וְ wᵊ וְ and
הִרְשִׁ֣יעוּ hiršˈîʕû רשׁע be guilty
רְשָׁעִ֔ים rᵊšāʕˈîm רָשָׁע guilty
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָבִ֖ינוּ yāvˌînû בין understand
כָּל־ kol- כֹּל whole
רְשָׁעִ֑ים rᵊšāʕˈîm רָשָׁע guilty
וְ wᵊ וְ and
הַ ha הַ the
מַּשְׂכִּלִ֖ים mmaśkilˌîm שׂכל prosper
יָבִֽינוּ׃ yāvˈînû בין understand
12:10. eligentur et dealbabuntur et quasi ignis probabuntur multi et impie agent impii neque intellegent omnes impii porro docti intellegent
Many shall be chosen, and made white, and shall be tried as fire: and the wicked shall deal wickedly, and none of the wicked shall understand, but the learned shall understand.
10. Many shall purify themselves; and make themselves white, and be refined; but the wicked shall do wickedly; and none of the wicked shall understand: but they that be wise shall understand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:10: Many shall be purified - During the interim, the great work of God's providence and grace shall be carried on in the salvation of men; who, in the midst of trials, temptations, and difficulties, shall be purified and made white - be fully saved from their sins.
None of the wicked shall understand - Because they are wicked, and will continue in their sins, the eyes of their understanding shall be closed, and their hearts hardened; so that they shall not see the light of the glorious Gospel.
But the wise - Those who open their hearts to God, that he may pour in his light, shall understand the things that make for their peace.
Albert Barnes: Notes on the Bible - 1834
12:10: Many shall be purified - In future times. That is, as the connection would seem to require, there will be a system introduced by which many will become purified, and made holy. Daniel might hope and expect that under the arrangements which God would make, many of the human race would be cleansed from sin. To what he would apply this we cannot determine, but it is a great truth of immense importance in regard to the human family, that, before the "end," or the consummation, "many" will be made holy.
And made white - White is the emblem of innocence or purity, and hence, the term is so often applied to the righteous. "They have washed their robes, and made them white in the blood of the Lamb," "they shall walk before me in white," etc. Hence, the angels are represented as appearing in white raiment. The meaning here is, that many on the earth would be made holy before the end would come. The mind of Daniel was thus directed onward to one of the most glorious truths pertaining to future times - that multitudes of the human race would be redeemed, and would be prepared for a holy heaven.
And tried - Tried as in a furnace; that is, they will be subjected to persecutions, and to various other forms of suffering, that will test the strength of their faith, and the nature of their religion. This language, also, is of a general character, and would in itself apply to the times of Antiochus, but it is also fitted to describe what would occur in other ages. Perhaps the meaning is, that it would be a prominent thing in the future, in introducing the triumphs of religion; and in preparing the people of God for heaven, that they would be subjected to various forms of trial. There have been facts enough of this kind in the history of the church to justify this description, and to show that it would be a marked feature in spreading religion on the earth, that its friends would be persecuted. "But the wicked shall do wickedly." They will continue to do wickedly. Notwithstanding all the judgments that will come upon men; notwithstanding all that will be done to purify the people of God, and, notwithstanding the fact that "many" will be of a different character - will be "purified and made white, and tried," yet it will be a truth still, that there will be wicked men upon the earth, and that they will act out their nature.
This remark seems to have been thrown in by the angel to pRev_ent the impression which Daniel might possibly get from what was said, not only that the true religion would generally pRev_ail, but that wickedness would wholly cease in the earth. Such a time, perhaps, we are not authorized to look for; while we may hope and believe that there will be a period when the worship of God will pervade the world, and will supersede all other forms of worship, yet we have no reason to expect that every individual of the human family at any one time will be converted, and that none of the remains of the apostasy will be seen on the earth. There will be wicked men still, and they will act out their nature, despite all that is done to save them, and despite the fact that religion will have the ascendency in the hearts and lives of the great mass of mankind. For an illustration of this, see the notes at Rev 9:20-21; notes at Rev 20:7.
And none of the wicked shall understand - This, also, is a general declaration. It means, that none of the wicked would understand the import of these prophecies, or the true nature of religion. Their depravity of heart would pRev_ent it; their purpose to lead a wicked life would so cloud their understandings, and pervert their moral judgments, that they would have no correct appreciation of the government of God, and the nature of the Divine plans and dispensations. Compare the notes at Co1 2:14. The fact here asserted has been always true, and always will be, that sin pRev_ents a clear perception of Divine truth, and that wicked men have no appropriate views of the plans and purposes of God. To comprehend religion aright a man needs a pure heart; and no one under the influence of depraved feelings, and corrupt propensities and appetites, can expect to have a just appreciation of what is good. Doubtless it will be found to be true in the days of millennial glory, when the true religion shall spread over the world, and when the earth shall be filled with light, that there will be wicked men who will have no correct understanding of the nature of religion, and whose minds will be blind to all the evidences of the truth of Rev_elation which shall be diffused around them. No man, unless he is converted, has any proper conception of the beauty of religion.
But the wise shall understand - They who serve God and love him, and who, therefore, come under the denomination of the truly wise. See the notes at Dan 12:3. The meaning is, that religion - the love of God and a pure heart - will qualify them to perceive the import of Divine truth; to appreciate what is Rev_ealed, and to obtain a just view of passing events - or to "understand the signs of the times." Humble and sincere piety - a heart and mind made pure and clear by the influence of Divine truth - is the best preparation for understanding the works and ways of God. Compare the notes at Co1 2:9-12, Co1 2:14-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: shall be: Dan 11:35; Psa 51:7; Isa 1:18; Eze 36:25; Zac 13:9; Co1 6:11; Co2 7:1; Tit 2:14; Heb 12:10; Pe1 1:7, Pe1 1:22; Rev 3:18, Rev 7:13, Rev 7:14, Rev 19:8, Rev 19:14
but the wicked: Sa1 24:13; Isa 32:6, Isa 32:7; Eze 47:11; Hos 14:9; Rom 11:8-10; Th2 2:10-12; Rev 9:20, Rev 9:21, Rev 16:11, Rev 22:11
but the wise: Dan 11:33, Dan 11:35; Psa 107:43; Pro 1:5, Pro 2:1-5; Mar 4:11; Luk 24:25; Joh 7:17; Joh 8:47, Joh 18:37; Co1 2:10-16; Jo1 5:20
Carl Friedrich Keil and Franz Delitzsch
12:10
The first clause of this verse is interpreted from Dan 11:35. The being purified is effected through tribulation and affliction, which the people shall endure to the end. The prophecy shall serve for the gaining of this object. It is true, indeed, that this perfection shall not be attained by all; they that are ungodly shall remain ungodly still, and therefore they do not come to the understanding of the words which all the wise shall gain. יבינוּ and יבינוּ לא stand in such distinct relation to the אבין לא (I understood not), Dan 12:8, that they must be taken in the same sense in both places, i.e., not to have insight in general, but by supplying הדּברים as the object from Dan 12:8, to have understanding of the prophecy. This is denied of the wicked or the godless. Only the wise shall gain it. Thus the angel says to Daniel for the purpose of calming him regarding his non-understanding: - Calm thyself, Daniel, if thou dost not understand these words. The prophecy shall be preserved for all times to the end of the days. These times shall bring many tribulations, to purify thy people; and though by these afflictions all shall not be converted, but the wicked shall remain wicked still and shall not understand the prophecy, yet the wise shall be purified and made white by the afflictions, and the longer they are tried the better shall they learn to understand the prophecy. Thus, though thou thyself understandest it not, yet it shall be a source of great blessing to the people of God, and in all times, even unto the end, they shall have more and more an understanding of it.
Thus has Kliefoth rightly presented the meaning of both verses, and in confirmation of this interpretation has referred to 1Pet 1:10,1Pet 1:12, where, with reference to the passage before us (cf. Hengstenberg, Beitrag. i. p. 273f.), it is said that the prophets received the prophecies of the end not for themselves alone, but much rather for "us," for those who come after.
John Gill
12:10 Many shall be purged, and made white, and tried,.... Though Christ does not give, in plain, clear, and explicit terms, an answer to the above question, when, and how, and what would be the end of the church's troubles and afflictions; yet he here points out the use of them, which for the present should be chiefly attended to; and, when duly considered, would be a means of causing the saints to endure them with more patience and cheerfulness: many should be hereby made more pure and holy, and more free from their spots, their chaff, and their dross; their corruptions, and the power of them, weakened; their graces tried, and become more bright and shining; and they themselves a greater ornament to the religion they profess: hereby they should be "purified", or cleansed from the chaff of their sins; or be separated, as the chaff is by the fan, from hypocrites and ungodly men, who would not be able to endure persecution for the sake of the Gospel: and "be made white"; as cloth is by the fuller; freed both from their own spots in their garments, being led to the blood of Christ to wash their garments, and make them white therein; which afflictions may be the means of guiding them to, under the direction of the blessed Spirit; and from such persons who were spots in their feasts of love: and "be tried", as gold and silver in the furnace, and so be rid of their own dross, and of the wicked of the earth, who are like unto it; see the note on Dan 11:35.
But the wicked shall do wickedly; go on in a course of sin, and be never the better for the afflictive dispensations of Providence; these either mean formal professors, that turn apostates from the faith, and become openly wicked livers; or the profane world in common; and particularly furious persecutors of the saints: such as each of these there will be till the end of things come; see Rev_ 22:11,
and none of the wicked shall understand; neither the doctrines of the Gospel spiritually and experimentally; nor the providences of God, and what he is doing in the world; and particularly not the prophecy of this book, and especially what has been just delivered:
but the wise shall understand; more or less of each of these things, such as are wise unto salvation; that search the Scriptures, seek to God by prayer, and are much in meditation, and make use of every help for the understanding of divine things, and even of these prophecies; and especially towards the close of time, as the accomplishment of them draws near.
John Wesley
12:10 And tried - The afflictions of the church are to prepare them, by taking away their filth, for the bridegroom, as gold and silver are tried and refined.
Robert Jamieson, A. R. Fausset and David Brown
12:10 There is no need of a fuller explanation as to the time; for when the predictions so far given shall have come to pass, the godly shall be "purified" by the foretold trials and shall understand that the end is at hand; but the wicked shall not understand, and so shall rush on to their own ruin (Dan 11:33-35) [MAURER]. The "end" is primarily, of Antiochus' persuasion; antitypically, the end of Antichrist's. It is the very clearness in the main which renders necessary the obscurity. The fulfilment of God's decree is not a mere arithmetical problem which the profane may understand by arithmetical calculations, but a holy enigma to stimulate to a faithful observance of God's ways, and to a diligent study of the history of God's people [AUBERLEN]. To this Christ refers (Mt 24:15), "Whose readeth, let him understand."
12:1112:11: ՚ի ժամանակէ փոփոխմանն յաճախութեան։ Եւ տացի պղծութիւն աւերածին աւուրս հազար երկերիւր երեսուն եւ հինգ[12279]. [12279] Ոմանք. Եւ ՚ի ժամանակէ փոփոխման... հազար երեքհարիւր երեսուն։
11 բայց իմաստունները պիտի հասկանան ժամանակի յաճախակի փոփոխման շնորհիւ: Աւերածութեան պղծութիւնը պիտի տեւի հազար երկու հարիւր երեսունհինգ օր.
11 Ու մշտնջենապէս այրուող զոհին վերցուելուն եւ աւերող պղծութեանը դրուելուն ժամանակէն* հազար երկու հարիւր ինիսուն օր պիտի ըլլայ։
[246]Ի ժամանակէ փոփոխմանն յաճախութեան, եւ տացի պղծութիւն աւերածին աւուրս հազար երկերիւր երեսուն եւ հինգ:

12:11: ՚ի ժամանակէ փոփոխմանն յաճախութեան։ Եւ տացի պղծութիւն աւերածին աւուրս հազար երկերիւր երեսուն եւ հինգ[12279].
[12279] Ոմանք. Եւ ՚ի ժամանակէ փոփոխման... հազար երեքհարիւր երեսուն։
11 բայց իմաստունները պիտի հասկանան ժամանակի յաճախակի փոփոխման շնորհիւ: Աւերածութեան պղծութիւնը պիտի տեւի հազար երկու հարիւր երեսունհինգ օր.
11 Ու մշտնջենապէս այրուող զոհին վերցուելուն եւ աւերող պղծութեանը դրուելուն ժամանակէն* հազար երկու հարիւր ինիսուն օր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1112:11 Со времени прекращения ежедневной жертвы и поставления мерзости запустения пройдет тысяча двести девяносто дней.
12:11 ἀφ᾿ απο from; away οὗ ου.1 where ἂν αν perhaps; ever ἀποσταθῇ αφιστημι distance; keep distance ἡ ο the θυσία θυσια immolation; sacrifice διὰ δια through; because of παντὸς πας all; every καὶ και and; even ἑτοιμασθῇ ετοιμαζω prepare δοθῆναι διδωμι give; deposit τὸ ο the βδέλυγμα βδελυγμα abomination τῆς ο the ἐρημώσεως ερημωσις desolation ἡμέρας ημερα day χιλίας χιλιοι thousand διακοσίας διακοσιοι two hundred ἐνενήκοντα ενενηκοντα 90
12:11 וּ û וְ and מֵ mē מִן from עֵת֙ ʕˌēṯ עֵת time הוּסַ֣ר hûsˈar סור turn aside הַ ha הַ the תָּמִ֔יד ttāmˈîḏ תָּמִיד continuity וְ wᵊ וְ and לָ lā לְ to תֵ֖ת ṯˌēṯ נתן give שִׁקּ֣וּץ šiqqˈûṣ שִׁקּוּץ idol שֹׁמֵ֑ם šōmˈēm שׁמם be desolate יָמִ֕ים yāmˈîm יֹום day אֶ֖לֶף ʔˌelef אֶלֶף thousand מָאתַ֥יִם māṯˌayim מֵאָה hundred וְ wᵊ וְ and תִשְׁעִֽים׃ ṯišʕˈîm תֵּשַׁע nine
12:11. et a tempore cum ablatum fuerit iuge sacrificium et posita fuerit abominatio in desolatione dies mille ducenti nonagintaAnd from the time when the continual sacrifice shall be taken away, and the abomination unto desolation shall be set up, there shall be a thousand two hundred ninety days.
11. And from the time that the continual shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
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:

12:11 Со времени прекращения ежедневной жертвы и поставления мерзости запустения пройдет тысяча двести девяносто дней.
12:11
ἀφ᾿ απο from; away
οὗ ου.1 where
ἂν αν perhaps; ever
ἀποσταθῇ αφιστημι distance; keep distance
ἡ ο the
θυσία θυσια immolation; sacrifice
διὰ δια through; because of
παντὸς πας all; every
καὶ και and; even
ἑτοιμασθῇ ετοιμαζω prepare
δοθῆναι διδωμι give; deposit
τὸ ο the
βδέλυγμα βδελυγμα abomination
τῆς ο the
ἐρημώσεως ερημωσις desolation
ἡμέρας ημερα day
χιλίας χιλιοι thousand
διακοσίας διακοσιοι two hundred
ἐνενήκοντα ενενηκοντα 90
12:11
וּ û וְ and
מֵ mē מִן from
עֵת֙ ʕˌēṯ עֵת time
הוּסַ֣ר hûsˈar סור turn aside
הַ ha הַ the
תָּמִ֔יד ttāmˈîḏ תָּמִיד continuity
וְ wᵊ וְ and
לָ lā לְ to
תֵ֖ת ṯˌēṯ נתן give
שִׁקּ֣וּץ šiqqˈûṣ שִׁקּוּץ idol
שֹׁמֵ֑ם šōmˈēm שׁמם be desolate
יָמִ֕ים yāmˈîm יֹום day
אֶ֖לֶף ʔˌelef אֶלֶף thousand
מָאתַ֥יִם māṯˌayim מֵאָה hundred
וְ wᵊ וְ and
תִשְׁעִֽים׃ ṯišʕˈîm תֵּשַׁע nine
12:11. et a tempore cum ablatum fuerit iuge sacrificium et posita fuerit abominatio in desolatione dies mille ducenti nonaginta
And from the time when the continual sacrifice shall be taken away, and the abomination unto desolation shall be set up, there shall be a thousand two hundred ninety days.
11. And from the time that the continual shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:11: From the time that the daily sacrifice shall be taken away - See the notes on Dan 11:25-27 (note).
The abomination that maketh desolate set up - I believe, with Bp. Newton, that this is a proverbial phrase; and may be applied to any thing substituted in the place of, or set up in opposition to, the ordinances of God, his worship, his truth, etc. Adrian's temple, built in the place of God's temple at Jerusalem, the church of St. Sophia turned into a Mohammedan mosque, etc., etc., may be termed abominations that make desolate. Perhaps Mohammedanism may be the abomination; which sprang up a.d. 612. If we reckon one thousand two hundred and ninety years, Dan 11:11, from that time, it will bring us down to a.d. 1902, when we might presume from this calculation, that the religion of the False Prophet will cease to prevail in the world; which from the present year, 1825, is distant only seventy-seven years.
Albert Barnes: Notes on the Bible - 1834
12:11: And from the time - Though the angel had said Dan 12:4, Dan 12:9 that his communication was closed, and that he imparted all that he was commissioned to communicate to Daniel, yet, as it would seem, in reply to the earnest request of Daniel, he volunteers an additional statement, in regard to certain important periods that were to occur in the future. The language, however, is very obscure; and it would appear, from Dan 12:13, that the angel scarcely expected that Daniel would understand it. The statement relates to certain periods that would succeed the time when the daily sacrifice would be taken away. Two such periods are mentioned as marking important epochs in the future.
That the daily sacrifice shall be taken away - This is the point of reckoning - the terminus a quo. The "taking away of the daily sacrifice" refers, undoubtedly, to some act, or some state of things, by which it would be made to cease; by which the daily offerings at Jerusalem would be either temporarily suspended or totally abolished. See the notes at Dan 8:11; Dan 9:27; Dan 11:31. The language here is applicable to either of two events: to the act of Antiochus, causing the daily sacrifice to cease in Jerusalem Dan 8:11; Dan 11:31, or to the final closing of those sacrifices by the death of the Messiah as the great offering to whom they referred, and the destruction of the temple and the altar by the Romans, Dan 9:27. The view taken in the interpretation of this passage will depend on the question to which of these there is allusion here by the angel, or whether there is an allusion to both. The language evidently is applicable to both, and might be employed with reference to either.
And the abomination that maketh desolate set up - See these words explained in the notes at Dan 8:13; Dan 9:27; Dan 11:31. The same remark may be made here which was made respecting the pRev_ious expression - that the language is applicable to two quite distinct events, and events which were separated by a long interval of time: to the act of Antiochus in setting up an image of Jupiter in the temple, and to a similar act on the part of the Romans when the temple was finally destroyed. The view which is taken of the time referred to here will depend on the question which of these is to be regarded as the stand-point or the terminus a quo, or whether the language is designedly so used that an important epoch was to occur in both cases within a specified period after these events. On these points there has been great diversity of opinion.
There shall be a thousand two hundred and ninety days - If this is to be taken literally, it would be three years and two hundred and ten days, reckoning the year at 360 days, and is thirty days more than the three years and a half referred to in Dan 12:7. Prof. Stuart, who supposes that the time is to be taken literally, and that the passage refers exclusively to Antiochus Epiphanes, explains the application of the language in the following manner: "Antiochus took away the daily sacrifice as is here declared. This was in the latter part of May, 168 b. c. Profane history does not indeed give us the day, but it designates the year and the season. As we have already seen (compare the extract copied from Prof. Stuart on Dan 7:24-28), about three and a half years elapsed, after the temple worship was entirely broken up, before Judas Maccabeus expurgated the temple and restored its rites. The terminus ad quem is not mentioned in the verse now before us; but still it is plainly implied. The end of the 1290 days must, of course, be marked by some signal event, just as the commencement of them is so marked. And as the suppression of the temple rites constitutes the definitive mark of the commencement, so it would seem plain that the restoration of the same rites must mark the conclusion of the period which is designated.
The 'time of the end,' i. e., the period at the close of which the persecutions of Antiochus would cease, is distinctly adverted to in Dan 7:25; Dan 11:30-35; Dan 12:7. The nature of the case, in the verse before us, shows that the same period is tacitly referred to in the words of the speaker. No doubt remains that his march (the march of Antiochus) from Antioch to Egypt, for hostile purposes, was in the spring of the year 168 b. c. He was delayed for some time on this march by ambassadors from Egypt, who met him in Coelo-Syria. Very naturally, therefore, we may conclude that he arrived opposite Jerusalem in the latter part of May, and that there and then he commissioned Apollonius to rifle and profane the temple. The exact time from the period when this was done, down to the time of the expurgation, seems to have been, and is designated as being, 1290 days." - Hints on Prophecy, pp. 94, 95. It is evident, however, that there is here no clear making out of the exact time by any historical records, though it is in itself not improbable. Still the great difficulty is, that in the supposition that the "time, and times, and an half" refers to Antiochus, as denoting the period of his persecutions, thus limiting it to three years and a half - a period which can be made out without material difficulty (compare the notes at Dan 7:24-28) - that another time or period should be mentioned here of thirty days more, concerning which there is no corresponding event in the historical facts, or at least none that can now be demonstrated to have occurred. See the remarks at the close of the next verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: the time: Dan 8:11, Dan 8:12, Dan 8:26, Dan 11:31
the abomination: Heb. to set up the abomination, etc. Probably Mohammedanism, which sprang up in power the same year as the papal, ad 606; and 1, 290 years from that time will be ad 1896, and 1, 335 years ad 1941. Dan 8:13, Dan 9:27, Dan 11:31; Mat 24:15; Mar 13:14; Rev 11:2
maketh desolate: or, astonisheth
a thousand: Dan 1:12, Dan 7:25, Dan 8:14; Rev 11:2, Rev 12:6, Rev 13:5
Carl Friedrich Keil and Franz Delitzsch
12:11
The angel gives to the prophet yet one revelation more regarding the duration of the time of tribulation and its end, which should help him to understand the earlier answer. The words, "from the time that the daily sacrifice shall be taken away, and the abomination of the desolation," so distinctly point back to Dan 11:31, that they must here be referred, as there, to the wickedness of Antiochus in his desecrating the sanctuary of the Lord. The circumstance that the שׁקּוּץ (abomination) is here described as שׁמם and in Dan 11:31 as משׁמם, indicates no material distinction. In Dan 11:31, where the subject spoken of is the proceedings of the enemy of God causing desolation, the abomination is viewed as משׁמם, bringing desolation; here, with reference to the end of those proceedings, as שׁמם, brought to desolation; cf. under Dan 9:27. All interpreters therefore have found in these two verses statements regarding the duration of the persecutions carried on by Antiochus Epiphanes, and have sought to compare them with the period of 2300 evening-mornings mentioned in Dan 8:14, in order thus to reckon the duration of the time during which this enemy of God shall prosecute his wicked designs.
But as the opinion is regarding the reckoning of the 2300 evening-mornings in Dan 8:14 are very diverse from each other, so also are they here. First the interpretation of ולתת (and set up) is disputed. Wieseler is decidedly wrong in thinking that it designates the terminsu ad quem to הוּסר מעת (from the time shall be removed), as is generally acknowledged. Hitzig thinks that with ולתת the foregoing infin. הוּסר is continued, as Eccles 9:1; Jer 17:10; Jer 19:12, and therewith a second terminus a quo supposed. This, however, is only admissible if this second terminus stands in union with the first, and a second terminus ad quem also stands over against it as the parallel to the later terminus ad quem. Both here denote: the daily sacrifice shall be taken away forty-five days before the setting up of the βδέλυγμα ἐρημώσεως, and by so much the date in Dan 12:12 comes below that of Dan 12:11. According to this, both verses are to be understood thus: from the time of the taking away of the daily sacrifice as 1290 days, and from the time of the setting up of the abomination of desolation are 1335 days. But this interpretation is utterly destitute of support. In the first place, Hitzig has laid its foundation, that the setting up of the idol-abomination is separated from the cessation of the worship of Jehovah by forty-five days, only by a process of reasoning in a circle. In the second place, the המחכּה אשׁרי (blessed is he that waiteth), Dan 12:12, decidedly opposes the combining of the 1335 days with the setting up of the idol-abomination; and further, the grammatical interpretation of ולתת is not justified. The passages quoted in its favour are all of a different character; there a clause with definite time always goes before, on which the infinitive clause depends. Kranichfeld seeks therefore to take הוּסר also not as an infinitive, but as a relative asyndetical connection of the praeter. proph. to עת, by which, however, no better result is gained. For with the relative interpretation of הוּסר: the time, since it is taken away ... ולתת cannot so connect itself that this infinitive yet depends on עת. The clause beginning with ולתת cannot be otherwise interpreted than as a final clause dependent on וגו הוּסר מעת; thus here and in Dan 2:16, as in the passages quoted by Hitzig, in the sense: to set (to set up) the abomination, so that the placing of the abomination of desolation is viewed as the object of the taking away of the תּמיד (daily sacrifice). From this grammatically correct interpretation of the two clauses it does not, however, follow that the setting up of the idol-abomination first followed later than the removal of the daily sacrifice, so that ולתת signified "to set up afterwards," as Kliefoth seeks to interpret it for the purpose of facilitating the reckoning of the 1290 days. Both can be done at the same time, the one immediately after the other.
A terminus ad quem is not named in both of the definitions. This appears from the words "blessed is he that waiteth ... ." By this it is said that after the 1335 days the time of tribulation shall be past. Since all interpreters rightly understand that the 1290 and the 1335 days have the same terminus a quo, and thus that the 1290 days are comprehended in the 1335, the latter period extending beyond the former by only forty-five days; then the oppression cannot properly last longer than 1290 days, if he who reaches to the 1335 days is to be regarded as blessed.
With regard to the reckoning of these two periods of time, we have already shown that neither the one nor the other accords with the 2300 evening-mornings, and that there is no ground for reckoning those 2300 evening-mornings for the sake of these verses before us as 1150 days. Moreover, we have there already shown how the diversity of the two statements is explained from this, that in Dan 8:14 a different terminus a quo is named from that in Dan 12:11.; and besides have remarked, that according to 1 Macc. 1:54, 59, cf. with 4:52, the cessation of the Mosaic order of worship by sacrifice lasted for a period of only three years and ten days. Now if these three years and ten days are reckoned according to the sun-year at 365 days, or according to the moon-year at 354 days with the addition of an intercalary month, they amount to 1105 or 1102 days. The majority of modern interpreters identify, it is true, the 1290 days with the 3 1/2 times (= years), and these two statements agree so far, since 3 1/2 years make either 1279 or 1285 days. But the identifying of the two is not justified. In Dan 12:11 the subject plainly is the taking away of the worship of Jehovah and the setting up of the worship of idols in its stead, for which the Maccabean times furnish an historical fulfilment; in Dan 12:7,however, the angel speaks of a tribulation which extends so far that the strength of the holy people is altogether broken, which cannot be said of the oppression of Israel by Antiochus, since a stop was put to the conduct of this enemy by the courageous revolt of the Maccabees, and the power of valiant men put an end to the abomination of the desolation of the sanctuary. The oppression mentioned in Dan 12:7 corresponds not only in fact, but also with respect to its duration, with the tribulation which the hostile king of the time of the end, who shall arise from the fourth world-kingdom, shall bring upon the holy people, since, as already remarked, the 3 1/2 times literally correspond with Dan 7:25. But Dan 12:11 and Dan 12:12 treat of a different, namely, an earlier, period of oppression than Dan 12:7, so the 1290 and the 1335 days are not reckoned after the 3 1/2 times (Dan 12:11 and Daniel 7:35); and for the Maccabean period of tribulation there remain only the 2300 evening-mornings (Dan 8:14) for comparison, if we count the evening-mornings, contrary to the usage of the words, as half-days, and so reduce them to 1150 days. But if herewith we take into consideration the historical evidence of the duration of the oppression under Antiochus, the 1290 days would agree with it only if we either fix the taking away of the legal worship from 185 to 188 days, i.e., six months and five or eight days, before the setting up of the idol-altar on Jehovah's altar of burnt-offering, or, if these two facta occurred simultaneously, extend the terminus ad quem by six months and five or eight days beyond the day of the re-consecration of the altar. For both suppositions historical evidence is wanting. The former is perhaps probable from 1 Macc. 4:45, cf. with v. 54; but, on the contrary, for the second, history furnishes no epoch-making event of such significance as that the cessation of the oppression could be defined by it.
The majority of modern interpreters, in the reckoning of the 1290 and the 1335 days, proceed from Dan 8:14, and with them Kliefoth holds, firstly, that the 2300 evening-mornings are 1150 days, the termination of which constitutes the epoch of the re-consecration of the temple, on the 25th of the month Kisleu of the year 148 of the Seleucidan aera (i.e., 164 b.c.); and secondly, he supposes that the terminus a quo of the 2300 evening-mornings (Dan 8:14 and of the 1290 or 1335 days is the same, namely, the taking of Jerusalem by Apollonius (1 Macc. 1:29ff.), and the setting aside of the תּמיד which followed immediately after it was taken, about 140 days earlier than the setting up of the idol-altar. As the terminus ad quem of the 2300 evening-mornings the re-consecration of the temple is taken, with which the power of Antiochus over Israel was broken, and the beginning of the restoration made. No terminus ad quem is named in this passage before us, but perhaps it lies in the greater number of the days, as well as in this, that this passage speaks regarding the entire setting aside of the power of Antiochus-an evidence and a clear argument for this, that in Dan 12:11, Dan 12:12 a further terminus ad quem, reaching beyond the purification of the temple, is to be supposed. This terminus is the death of Antiochus. "It is true," Kliefoth further argues, "we cannot establish it to a day and an hour, that between the putting away of the daily sacrifice and the death of Antiochus 1290 days intervened, since of both facta we do not know the date of the day. But this we know from the book of the Maccabees, that the consecration of the temple took place on the 25th day of the month Kisleu in the 148th year of the Seleucidan aera, and that Antiochus died in the 149th year; and if we now add the 140 days, the excess of 2300 above 1290 after the consecration of the temple, we certainly come into the year 149. The circumstance also, that in the whole connection of this chapter the tendency is constantly toward the end of Antiochus, the Antichrist, induces us to place the death of that persecutor as the terminus ad quem of the 1290 days. Consequently we shall not err if, with Bleek, Kirmss, Hitzig, Delitzsch, Hofmann, Auberlen, Zndel, we suppose, that as the purifying of the temple is the end of the 2300 evening-mornings, so the death of Antiochus is the end of the 1290 days. The end of the 1335 days, Dan 12:12, must then be an event which lies forty-five days beyond the death of Antiochus, and which certainly attests the termination of the persecution under Antiochus and the commencement of better days, and which at least bears clear evidence of the introduction of a better time, and of a settled and secure state of things. We are not able to adduce proof of such a definite event which took place exactly fort-five days after the death of Antiochus, simply because we do not know the date of the death of Antiochus. The circumstances, however, of the times after the death of Antiochus furnish the possibility of such an event. The successor of Antiochus Epiphanes, Antiochus Eupator, certainly wrote to the Jews, after they had vanquished his host under Lysias, asking from them a peace; but the alienation between them continued nevertheless, and did not absolutely end till the victory over Nicanor, 2 Macc. 11-15. Hence there was opportunity enough for an event of the kind spoken of, though we may not be able, from the scantiness and the chronological uncertainty of the records of these times, to prove it positively." Hereupon Kliefoth enters upon the conjectures advanced by Hitzig regarding the unknown joyful event, and finds that nothing important can be brought forward in opposition to this especially, that the termination of the 1335 days may be the point of time when the tidings of the death of Antiochus, who died in Babylonia, reached the Jews in Palestine, and occasioned their rejoicing, since it might easily require forty-five days to carry the tidings of that even to Jerusalem; and finally he throws out the question, whether on the whole the more extended period of 1335 days must have its termination in a single definite event, whether by the extension of the 1290 days by fort-five days the meaning may not be, that whoever lives beyond this period of 1290 days, i.e., the death of Antiochus, in patience and in fidelity to the truth, is to be esteemed blessed. "The forty-five days were then only added to express the living beyond that time, and the form of this expression was chosen for the purpose of continuing that contained in Dan 12:11."
We cannot, however, concur in this view, because not only is its principal position without foundation, but also its contents are irreconcilable with historical facts. To change the 2300 evening-mornings into 1150 days cannot be exegetically justified, because according to the Hebrew mode of computation evening and morning do not constitute a half but a whole day. But if the 2300 evening-mornings are to be reckoned as so many days, then neither their terminus a quo nor their terminus ad quem stands in a definite relation to the 1290 days, from which a conclusion may be drawn regarding the terminus ad quem of the latter. Then the death of Antiochus Epiphanes does not furnish a turning-point for the commencement of a better time. According to 1 Macc. 6:18-54, the war against the Jews was carried on by his successor Eupator more violently than before. And on the news that Philippus, returning from Persia, sought to deprive him of the government, Lysias advised the king to make peace with the Jews, and to promise to them that they would be permitted to live according to their own laws. On this the Jews opened the citadel of Zion; but the king, after he had entered into it, violated his oath, and ordered its walls to be demolished. It was not till two years after the death of Antiochus Epiphanes that Judas gained a decisive victory over Nicanor, which was celebrated by the Jews by a joyful festival, which they resolved to keep every year in memory of that victory (1 Macc. 7:26-50). In these circumstances it is wholly impossible to suppose an event forty-five days after the death of Antiochus which could clearly be regarded as the beginning of a better time, and of a settled and secure state of things, or to regard the reception in Palestine of the news of the death of Antiochus as an event so joyful, that they were to be esteemed as blessed who should live to hear the tidings.
After all, we must oppose the opinion that the 1290 and the 1335 days are to be regarded as historical and to be reckoned chronologically, ad we are decidedly of opinion that these numbers are to be interpreted symbolically, notwithstanding that days as a measure of time are named. This much seems to be certain, that the 1290 days denote in general the period of Israel's sorest affliction on the part of Antiochus Epiphanes by the taking away of the Mosaic ordinance of worship and the setting up of the worship of idols, but without giving a statement of the duration of this oppression which can be chronologically reckoned. By the naming of "days" instead of "times" the idea of an immeasurable duration of the tribulation is set aside, and the time of it is limited to a period of moderate duration which is exactly measured out by God. But this is more strictly represented by the second definition, by which it is increased by 45 days: 1335 days, with the expiry of which the oppression shall so wholly cease, that every one shall be blessed who lives till these days come. For 45 days have the same relation to 1290 that 1 1/2 have to 43, and thus designate a proportionally very brief time. But as to this relation, the two numbers themselves show nothing. If we reduce them to the measure of time usual for the definition of longer periods, the 1290 days amount to 54 months, or 3 years and 7 months, and the 1335 days to 44 1/2 months, or 3 years and 8 1/2 months, since generally, and still more in symbolical definitions of time, the year is wont to be reckoned at 12 months, and the months at 30 days. Each of the two periods of time thus amounts to a little more than 3 1/2 years; the first exceeds by 1 month and the second by 2 1/2 months, only a little more than the half of 7 years - a period occurring several times in the O.T. as the period of divine judgments. By the reduction of the days to years and parts of a year the two expressions are placed in a distinct relation to the 3 1/2 times, which already appears natural by the connection of the two questions in Dan 12:6, Dan 12:8. On the one hand, by the circumstance that the 1290 days amount to somewhat more than 3 1/2 years, the idea that "times" stands for years is set aside; but on the other hand, by the use of "days" as a measure of time, the obscurity of the idea: time, times, and half a time, is lessened, and Daniel's inquiry as to the end of the terrible things is answered in a way which might help him to the understanding of the first answer, which was to him wholly unintelligible.
Such an answer contains the two definitions of the time under the supposition that the hostile undertakings of Antiochus against Judaism, in their progress and their issue, form a type of the persecution of the last enemy Antichrist against the church of the Lord, or that the taking away of the daily sacrifice and the setting up of the idol-abomination by Antiochus Epiphanes shows in a figure how the Antichrist at the time of the end shall take away the worship of the true God, renounce the God of his fathers, and make war his god, and thereby bring affliction upon the church of God, of which the oppression which Antiochus brought upon the theocracy furnished a historical pattern. But this typical relation of the two periods of oppression is clearly set forth in Daniel 11:21-12:3, since in the conduct and proceedings of the hostile king two stadia are distinguished, which so correspond to each other in all essential points that the first, Dan 11:21-35, is related to the second, Daniel 11:35-12:3, as the beginning and the first attempt is related to the complete accomplishment. This also appears in the wars of this king against the king of the south (Dan 11:25-29, cf. with Dan 11:40-43), and in the consequences which this war had for his relation to the people of God. On his return from the first victorious war against the south, he lifted up his heart against the holy covenant (Dan 11:28), and being irritated by the failure of the renewed war against the south and against the holy covenant, he desolated the sanctuary (vv. 30, 31); finally, in the war at the time of the end, when Egypt and the lands fell wholly under his power, and when, alarmed by tidings from the east and the north, he thought to destroy many, he erected his palace - tent in the Holy Land, so that he might here aim a destructive blow against all his enemies - in this last assault he came to his end (Dan 11:40-45).
Yet more distinctly the typical relation shows itself in the description of the undertakings of the enemy of God against the holy covenant, and their consequences for the members of the covenant nation. In this respect the first stadium of his enmity against the God of Israel culminates in the taking away of His worship, and in the setting up of the abomination of desolation, i.e., the worship of idols, in the sanctuary of the Lord. Against this abomination the wise of the people of God raise themselves up, and they bring by their rising up "a little help," and accomplish a purification of the people (Dan 11:31-35). In the second stadium, i.e., at the time of the end, the hostile king raises himself against the God of gods, and above every god (Dan 11:37), and brings upon the people of God an oppression such as has never been from the beginning of the world till now; but this oppression ends, by virtue of the help of the archangel Michael, with the deliverance of the people of God and the consummation by the resurrection of the dead, of some to everlasting life, and of some to everlasting shame (Dan 12:1-3).
If thus the angel of the Lord, after he said to Daniel that he might rest as to the non-understanding of his communication regarding the end of the wonderful things (Dan 12:7), because the prophecy shall at the time of the end give to the wise knowledge for the purifying of many through the tribulation, so answers the question of Daniel as to the אלּה אחרית that he defines in symbolically significant numbers the duration of the sufferings from the removal of the worship of Jehovah to the commencement of better times, with which all oppression shall cease, then he gave therewith a measure of time, according to which all those who have understanding, who have lived through this time of oppression, or who have learned regarding it from history, may be able to measure the duration of the last tribulation and its end so far beforehand, as, according to the fatherly and wise counsel of God, it is permitted to us to know the times of the end and of our consummation. For, from the comparison of this passage with that in Dan 8:14 regarding the duration of the crushing under feet of the holy people by the enemy rising from the Javanic world-kingdom, it is clear that as the 2300 evening-mornings do not contain a complete heptad of years, so the 1290 days contain only a little more than half a heptad. In this lies the comfort, that the severest time of oppression shall not endure much longer than half the time of the whole period of oppression. And if we compare with this the testimony of history regarding the persecution of the Old Covenant people under Antiochus, in consequence of which God permitted the suppression of His worship, and the substitution of idol-worship in its stead, for not fully 3 1/2 years, but only for 3 years and 10 days, then we are able to gather the assurance that He shall also shorten, for the sake of His elect, the 3 1/2 times of the last tribulation. We should rest here, that His grace is sufficient for us (2Cor 12:9). For as God revealed to the prophets, who prophesied of the grace that should come unto us, the sufferings of Christ and the glory that should follow, that they might search and inquire what and what manner of time the Spirit of Christ who was in them did signify; so in the times of the accomplishment, we who are living are not exempted from searching and inquiring, but are led by the prophetic word to consider the signs of the times in the light of this word, and from that which is already fulfilled, as well as from the nature and manner of the fulfilment, to confirm our faith, for the endurance amid the tribulations which prophecy has made known to us, that God, according to His eternal gracious counsel, has measured them according to their beginning, middle, and end, that thereby we shall be purified and guarded for the eternal life.
Geneva 1599
12:11 And from the time [that] the (l) daily [sacrifice] shall be taken away, and the abomination that maketh desolate set up, [there (m) shall be] a thousand two hundred and ninety days.
(l) From the time that Christ by his sacrifice will take away the sacrifices and ceremonies of the Law.
(m) Signifying that the time will be long until Christ's second coming, and yet the children of God ought not to be discouraged, even though it is deferred.
John Gill
12:11 And from the time that the daily sacrifice shall be taken away,.... This is in part an answer to the above questions, as they relate to the end of things: some dates are given, by which it might in general be known when and how these things would end: and these dates begin with the removal of the daily sacrifice; that is, the doctrine of atonement and satisfaction for sin by the sacrifice of Christ, the antitype of the daily sacrifice under the law; this was taken away by antichrist, when he got to his height; when he established the doctrine of works, and opposed the merits of men to the merits of Christ, and his own pardons, indulgences, penances, &c. to the satisfaction of Christ:
and the abomination that maketh desolate; image worship; the abomination of the Mass, and other acts of idolatry and superstition:
there shall be a thousand two hundred and ninety days; from the beginning of the reign of antichrist to the end of it are one thousand two hundred and sixty days or years, or forty two months, which is the same, according to Rev_ 13:5, here thirty days or years are added, which begin where the other end, and is the time allotted for the conversion of the Jews, and other things, making way for the kingdom of Christ; and which the reign of antichrist was an hinderance of, but should now immediately take place.
Robert Jamieson, A. R. Fausset and David Brown
12:11 from . . . sacrifice . . . taken way . . . abomination-- (Dan 11:31). As to this epoch, which probably is prophetically germinant and manifold; the profanation of the temple by Antiochus (in the month Ijar of the year 145 B.C., till the restoration of the worship by Judas Maccabeus on the twenty-fifth day of the ninth month [Chisleu] of 148 B.C., according to the Seleucid era, 1290 days; forty-five days more elapsed before Antiochus' death in the month Shebat of 148 B.C., so ending the Jews' calamities [MAURER]); by pagan Rome, after Christ's death; by Mohammed; by Antichrist, the culmination of apostate Rome. The "abomination" must reach its climax (see AUBERLEN'S translation, "summit," Dan 9:27), and the measure of iniquity be full, before Messiah comes.
thousand two hundred and ninety days--a month beyond the "time, times, and a half" (Dan 12:7). In Dan 12:12, forty-five days more are added, in all 1335 days. TREGELLES thinks Jesus at His coming will deliver the Jews. An interval elapses, during which their consciences are awakened to repentance and faith in Him. A second interval elapses in which Israel's outcasts are gathered, and then the united blessing takes place. These stages are marked by the 1260, 1290, and 1335 days. CUMMING thinks the 1260 years begin when Justinian in 533 subjected the Eastern churches to John II, bishop of Rome; ending in 1792, when the Code Napoleon was established and the Pope was dishonored. 1290 reach to 1822, about the time of the waning of the Turkish power, the successor to Greece in the empire of the East. Forty-five years more end in 1867, the end of "the times of the Gentiles." See Lev 26:24, "seven times," that is, 7 X 360, or 2520 years: 652 B.C. is the date of Judah's captivity, beginning under Manasseh 2520 from this date end in 1868, thus nearly harmonizing with the previous date, 1867. See on Dan 8:14. The seventh millenary of the world [CLINTON] begins in 1862. Seven years to 1869 (the date of the second advent) constitute the reign of the personal Antichrist; in the last three and a half, the period of final tribulation, Enoch (or else Moses) and Elijah, the two witnesses, prophesy in sackcloth. This theory is very dubious (compare Mt 24:36; Acts 1:7; Th1 5:2; 2Pet 3:10); still the event alone can tell whether the chronological coincidences of such theories are fortuitous, or solid data on which to fix the future times. HALES makes the periods 1260, 1290, 1335, begin with the Roman destruction of Jerusalem and end with the precursory dawn of the Reformation, the preaching of Wycliffe and Huss.
12:1212:12: եւ երանի՛ որ համբերեսցէ՝ եւ հասցէ յաւուրս հազար երեք հարեւր երեսուն եւ հինգ։
12 երանի նրան, ով կը համբերի եւ կը հասնի հազար երեք հարիւր երեսունհինգերորդ օրուան:
12 Երանի՜ անոր որ պիտի սպասէ ու հազար երեք հարիւր երեսունըհինգ օրուան պիտի հասնի։
եւ երանի`` որ համբերեսցէ եւ հասցէ յաւուրս հազար երեք հարեւր երեսուն եւ հինգ:

12:12: եւ երանի՛ որ համբերեսցէ՝ եւ հասցէ յաւուրս հազար երեք հարեւր երեսուն եւ հինգ։
12 երանի նրան, ով կը համբերի եւ կը հասնի հազար երեք հարիւր երեսունհինգերորդ օրուան:
12 Երանի՜ անոր որ պիտի սպասէ ու հազար երեք հարիւր երեսունըհինգ օրուան պիտի հասնի։
zohrab-1805▾ eastern-1994▾ western am▾
12:1212:12 Блажен, кто ожидает и достигнет тысячи трехсот тридцати пяти дней.
12:12 μακάριος μακαριος blessed; prosperous ὁ ο the ἐμμένων εμμενω abide καὶ και and; even συνάξει συναγω gather εἰς εις into; for ἡμέρας ημερα day χιλίας χιλιοι thousand τριακοσίας τριακοσιοι three hundred τριάκοντα τριακοντα thirty πέντε πεντε five
12:12 אַשְׁרֵ֥י ʔašrˌê אֶשֶׁר happiness הַֽ hˈa הַ the מְחַכֶּ֖ה mᵊḥakkˌeh חכה wait וְ wᵊ וְ and יַגִּ֑יעַ yaggˈîₐʕ נגע touch לְ lᵊ לְ to יָמִ֕ים yāmˈîm יֹום day אֶ֕לֶף ʔˈelef אֶלֶף thousand שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three וַ wa וְ and חֲמִשָּֽׁה׃ ḥᵃmiššˈā חָמֵשׁ five
12:12. beatus qui expectat et pervenit ad dies mille trecentos triginta quinqueBlessed is he that waitedth, and cometh unto a thousand three hundred thirty-five days.
12. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
Blessed [is] he that waiteth, and cometh to the thousand three hundred and five and thirty days:

12:12 Блажен, кто ожидает и достигнет тысячи трехсот тридцати пяти дней.
12:12
μακάριος μακαριος blessed; prosperous
ὁ ο the
ἐμμένων εμμενω abide
καὶ και and; even
συνάξει συναγω gather
εἰς εις into; for
ἡμέρας ημερα day
χιλίας χιλιοι thousand
τριακοσίας τριακοσιοι three hundred
τριάκοντα τριακοντα thirty
πέντε πεντε five
12:12
אַשְׁרֵ֥י ʔašrˌê אֶשֶׁר happiness
הַֽ hˈa הַ the
מְחַכֶּ֖ה mᵊḥakkˌeh חכה wait
וְ wᵊ וְ and
יַגִּ֑יעַ yaggˈîₐʕ נגע touch
לְ lᵊ לְ to
יָמִ֕ים yāmˈîm יֹום day
אֶ֕לֶף ʔˈelef אֶלֶף thousand
שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three
וַ wa וְ and
חֲמִשָּֽׁה׃ ḥᵃmiššˈā חָמֵשׁ five
12:12. beatus qui expectat et pervenit ad dies mille trecentos triginta quinque
Blessed is he that waitedth, and cometh unto a thousand three hundred thirty-five days.
12. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:12: Blessed is he that waiteth - He who implicitly depends on God, expecting, as his truth cannot fail, that these predictions shall be accomplished in due time.
And cometh to the thousand three hundred and five and thirty days - This is seventy-five days more than what is included in the three years and a half, or the time, times, and a half in the seventh verse; and as we have met with so many instances of prophets days and years, this undoubtedly is another instance; and as a day stands for a year, this must mean a period of one thousand three hundred and thirty-five years, which period is to bring all these wonders to an end, Dan 12:6. But we are left totally in the dark relative to the time from which these one thousand three hundred and thirty-five years are to be reckoned. If, however, we reckon them from the above epoch, a.d. 612, when Mohammedanism arose, they lead us to a.d. 1947, when the fullness of the Gentiles shall be brought in; and thus a final closure of vision and prophecy be made, as then all the great events relative to the salvation of men shall have taken place. Wars and contentions will probably then cease over the whole world; Jews and Gentiles become one fold, under one Shepherd and Bishop of souls; and the triune God be properly worshipped and glorified, from generation to generation, over the face of the whole earth. But all these conjectures may be founded in darkness. We have not chronological data; and "the times and seasons God has reserved in his own power."
Albert Barnes: Notes on the Bible - 1834
12:12: Blessed is he that waiteth - This indicates a patient expectation of an event that was to occur, and the happy state of him who would reach it. The angel refers to another period different from the "time, and times, and an half," and different also from the twelve hundred and ninety days. He speaks of this as the consummation - as the desirable time; and pronounces him blessed who shall be permitted to see it. The idea here is, that of one looking out for this as a happy period, and that he would be regarded as a happy man who should live in that age.
And cometh to - literally, "touches." That is, whose life would reach to that time; or who would not be cut off before that period.
The thousand three hundred and five and thirty days - The article is not used in the original, and its insertion here seems to make the period more distinct and definite than it is necessarily in the Hebrew. There is much apparent abruptness in all these expressions; and what the angel says in these closing and additional communications has much the appearance of a fragmentary character - of hints, or detached and unexplained thoughts thrown out on which he was not disposed to enlarge, and which, for some reason, he was not inclined to explain. In respect to this period of 1335 days, it seems to stand by itself. Nothing is said of the time when it would occur; no intimation is given of its commencement, as in the former cases - the terminus a quo; and nothing is said of its characteristics further than that he would be blessed who should be permitted to see it - implying that it would be, on some accounts, a happy period.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: Rom 11:15; Rev 20:4
Geneva 1599
12:12 Blessed [is] he that waiteth, and cometh to the thousand three hundred and (n) five and thirty days.
(n) In this number he adds a month and a half to the former number, signifying that it is not in man to appoint the time of Christ's coming, but that they are blessed that patiently wait for his appearing.
John Gill
12:12 Blessed is he that waiteth, and cometh to the one thousand three hundred five and thirty days. Which is an addition of forty five days or years more, beginning at the end of one thousand two hundred and ninety, and make up this sum; during which time the vials will be poured out upon all the antichristian states, and the Turkish empire be destroyed, and all the enemies of Christ and his church removed, and clear way made for the setting up of his kingdom in the world in a more visible and glorious manner; and therefore happy is the man that will be found waiting for these times, and live to enjoy them. There are various ways taken in the computation and application of these one thousand three hundred and thirty five days by Jews and Christians. Lipman (p) the Jew makes them to be the same with "time", and "times", and "half a time", Dan 12:7, "time" he supposes, designs the space of four hundred and eighty years, from the Israelites going out of Egypt to the building of the first temple; times the space of four hundred and ten years which is as long as that temple stood; and "half a time" half of these two spaces, that is, four hundred and forty five years; all which make up one thousand three hundred and thirty five; but strange it is that time should signify a larger space than "times". Much more ingenious is the computation of Jacchiades on the text, who makes the account to describe the space of time from the days of Daniel to the end of the world. He supposes there were three thousand three hundred and ninety one years, from the beginning of the world to Daniel; he then takes and joins the one thousand two hundred and ninety days in the preceding verse, which he understands of years with the one thousand three hundred and thirty five days or years in this, which make together two thousand six hundred and twenty five; and, added to the above, the whole is six thousand and sixteen years; which agrees with the opinion of Elias, in the Talmud (q), that the world shall stand six thousand years. Many Christian interpreters (r) apply it to the times of Antiochus; and reckon them thus, understanding them of days; and not years; from the time of his taking away the daily sacrifice, to the restoration of it by Judas Maccabaeus, were three years and a half and some days, in all one thousand two hundred and ninety, as in the preceding verse; during which time the temple was profaned by idolatrous worship, the altar demolished, and the daily sacrifice ceased, and was a time of great distress with the Jews; and which, though greatly alleviated by the success of Judas, yet their calamities were not over until the death of Antiochus, which happened forty five days after; and these, added to the above number, make one thousand three hundred and thirty five days; at the close of which it was happy times with them, being delivered from so cruel and powerful an enemy; and therefore blessed were they that waited and came to this time. This passage Mr. Brightman applies to the Turkish empire; and thinks that time, and times, and half a time; Dan 12:7, measure the space of the power of that empire; "time" signifying one hundred years; "times" two hundred years; "half a time", fifty years; in all three hundred and fifty years; which added to one thousand three hundred, when that empire began, the date ends in one thousand six hundred and fifty, when he supposes, it would begin to decline; to which, if you add forty five days or years, as here, it will bring it down to one thousand six hundred and ninety five, when he thought it would be utterly extinct; but time has shown this to be a mistake. Mr. Mede (s) thinks these numbers are to be reckoned from the profanation of the temple by Antiochus; and that the first number, one thousand two hundred and ninety, ended in the year of Christ one thousand one hundred and twenty three, when antichrist was come to his height, and was discerned by many to be the person that was prophesied of as such; and the latter number, one thousand three hundred and thirty five ended in the year of Christ one thousand one hundred and sixty eight, when the Waldenses, Albigenses, and others separated from the church of Rome as antichristian, upon which violent persecutions were raised upon them: but then not happy, but miserable times, followed on these; unless this blessedness spoken of is to be applied to the martyrs that died for the sake of Christ, as in Rev_ 14:13. Another learned man (t) was of opinion that these numbers are to be counted from the destruction of Jerusalem by Titus Vespasian, A.D. 71, from whence the first number fell on the year 1361, at which time the school at Prague was founded by Charles king of Bohemia, and the errors and tyranny of antichrist began to be openly opposed by the same; and the second number ended in the year 1406, when the light of the Gospel broke out more clearly; so that the angel here pronounces those blessed who overlived these first seeds of the Gospel being brought to light; but something of great importance and cause of more joy, is here intended. Wherefore, upon the whole, it seems best to interpret these numbers as at first, of the date of the reign of antichrist, and as showing the full and certain end of it; when there will be blessed times, halcyon days indeed!
(p) Nizzachon, No. 332. (q) T. Bab. Sanhedrin, fol. 97. 1. (r) Broughton in loc. L'Empereur, Not. in Jacchiad. in loc. Huls. Theolog. Jud. par. 1. p. 77, 78. (s) Works, B. 3. p. 720. (t) Henr. Wolphius lib. de tempore apud Brightman in loc.
12:1312:13: Եւ դու ե՛կ հանգի՛ր, զի տակաւին են աւուրք՝ եւ ժամք ՚ի կատարումն վախճանի, եւ հանգիցես. եւ յարիցես ՚ի ժամանակի քում ՚ի վախճանի աւուրց։
13 Իսկ դու արի հանգստացի՛ր, որովհետեւ տակաւին օրեր ու ժամեր կան մինչեւ վախճանի կատարումը. դու կը հանգչես եւ վեր կը կենաս քո ժամանակին, օրերի վերջում”»:
13 Բայց դուն գնա՛ մինչեւ վախճանը, վասն զի պիտի հանգչիս ու օրերուն վերջը քեզի շնորհուած տեղը պիտի կենաս*»։
Եւ [247]դու եկ հանգիր, զի տակաւին են աւուրք եւ ժամք ի կատարումն վախճանի, եւ հանգիցես. եւ յարիցես ի ժամանակի`` քում ի վախճանի աւուրց:

12:13: Եւ դու ե՛կ հանգի՛ր, զի տակաւին են աւուրք՝ եւ ժամք ՚ի կատարումն վախճանի, եւ հանգիցես. եւ յարիցես ՚ի ժամանակի քում ՚ի վախճանի աւուրց։
13 Իսկ դու արի հանգստացի՛ր, որովհետեւ տակաւին օրեր ու ժամեր կան մինչեւ վախճանի կատարումը. դու կը հանգչես եւ վեր կը կենաս քո ժամանակին, օրերի վերջում”»:
13 Բայց դուն գնա՛ մինչեւ վախճանը, վասն զի պիտի հանգչիս ու օրերուն վերջը քեզի շնորհուած տեղը պիտի կենաս*»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1312:13 А ты иди к твоему концу и упокоишься, и восстанешь для получения твоего жребия в конце дней>>.
12:13 καὶ και and; even σὺ συ you βάδισον βαδιζω have respite; give relief ἔτι ετι yet; still γάρ γαρ for εἰσιν ειμι be ἡμέραι ημερα day καὶ και and; even ὧραι ωρα hour εἰς εις into; for ἀναπλήρωσιν αναπληρωσις consummation καὶ και and; even ἀναπαύσῃ αναπαυω have respite; give relief καὶ και and; even ἀναστήσῃ ανιστημι stand up; resurrect ἐπὶ επι in; on τὴν ο the δόξαν δοξα glory σου σου of you; your εἰς εις into; for συντέλειαν συντελεια consummation ἡμερῶν ημερα day
12:13 וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you לֵ֣ךְ lˈēḵ הלך walk לַ la לְ to † הַ the קֵּ֑ץ qqˈēṣ קֵץ end וְ wᵊ וְ and תָנ֛וּחַ ṯānˈûₐḥ נוח settle וְ wᵊ וְ and תַעֲמֹ֥ד ṯaʕᵃmˌōḏ עמד stand לְ lᵊ לְ to גֹרָלְךָ֖ ḡōrālᵊḵˌā גֹּורָל lot לְ lᵊ לְ to קֵ֥ץ qˌēṣ קֵץ end הַ ha הַ the יָּמִֽין׃ yyāmˈîn יֹום day
12:13. tu autem vade ad praefinitum et requiesce et stabis in sorte tua in fine dierumBut go thou thy ways until the time appointed: and thou shalt rest, and stand in thy lot unto the end of the days.
13. But go thou thy way till the end be: for thou shalt rest, and shalt stand in thy lot, at the end of the days.
But go thou thy way till the end [be]: for thou shalt rest, and stand in thy lot at the end of the days:

12:13 А ты иди к твоему концу и упокоишься, и восстанешь для получения твоего жребия в конце дней>>.
12:13
καὶ και and; even
σὺ συ you
βάδισον βαδιζω have respite; give relief
ἔτι ετι yet; still
γάρ γαρ for
εἰσιν ειμι be
ἡμέραι ημερα day
καὶ και and; even
ὧραι ωρα hour
εἰς εις into; for
ἀναπλήρωσιν αναπληρωσις consummation
καὶ και and; even
ἀναπαύσῃ αναπαυω have respite; give relief
καὶ και and; even
ἀναστήσῃ ανιστημι stand up; resurrect
ἐπὶ επι in; on
τὴν ο the
δόξαν δοξα glory
σου σου of you; your
εἰς εις into; for
συντέλειαν συντελεια consummation
ἡμερῶν ημερα day
12:13
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
לֵ֣ךְ lˈēḵ הלך walk
לַ la לְ to
† הַ the
קֵּ֑ץ qqˈēṣ קֵץ end
וְ wᵊ וְ and
תָנ֛וּחַ ṯānˈûₐḥ נוח settle
וְ wᵊ וְ and
תַעֲמֹ֥ד ṯaʕᵃmˌōḏ עמד stand
לְ lᵊ לְ to
גֹרָלְךָ֖ ḡōrālᵊḵˌā גֹּורָל lot
לְ lᵊ לְ to
קֵ֥ץ qˌēṣ קֵץ end
הַ ha הַ the
יָּמִֽין׃ yyāmˈîn יֹום day
12:13. tu autem vade ad praefinitum et requiesce et stabis in sorte tua in fine dierum
But go thou thy ways until the time appointed: and thou shalt rest, and stand in thy lot unto the end of the days.
13. But go thou thy way till the end be: for thou shalt rest, and shalt stand in thy lot, at the end of the days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:13: But go thou thy way till the end be - Here is proper advice for every man.
1. Thou hast a way - a walk in life, which God has assigned thee; walk in that way, it is thy way.
2. There will be an end to thee of all earthly things. Death is at the door, and eternity is at hand; go on to the end - be faithful unto death.
3. There is a rest provided for the people of God. Thou shalt rest; thy body, in the grave; thy soul, in the Divine favor here, and finally in paradise.
4. As in the promised land there was a lot for each of God's people, so in heaven there is a lot for thee. Do not lose it, do not sell it, do not let thy enemy rob thee of it. Be determined to stand in thy own lot at the end of the days. See that thou keep the faith; die in the Lord Jesus, that thou mayest rise and reign with him to all eternity. Amen.
Masoretic Notes
Number of verses in this book, 357
Middle verse, Dan 5:30
Masoretic sections, 7
Finished correcting for the press, March 1st, 1831. - A. C.
Albert Barnes: Notes on the Bible - 1834
12:13: But go thou thy way until the end be - See Dan 12:4, Dan 12:9. The meaning is, that nothing more would be communicated, and that he must wait for the disclosures of future times. When that should occur which is here called "the end," he would understand this more fully and perfectly. The language implies, also, that he would be present at the development which is here called "the end;" and that then he would comprehend clearly what was meant by these Rev_elations. This is such language as would be used on the supposition that the reference was to far-distant times, and to the scenes of the resurrection and the final judgment, when Daniel would be present. Compare the notes at Dan 12:2-3.
For thou shalt rest - Rest now; and perhaps the meaning is, shalt enjoy a long season of repose before the consummation shall occur. In Dan 12:2, he had spoken of those who "sleep in the dust of the earth;" and the allusion here would seem to be the same as applied to Daniel. The period referred to was far distant. Important events were to intervene. The affairs of the world were to move on for ages before the "end"' should come. There would be scenes of Rev_olution, commotion, and tumult - momentous changes before that consummation would be reached. But during that long interval Daniel would "rest." He would quietly and calmly "sleep in the dust of the earth" - in the grave. He would be agitated by none of these troubles - disturbed by none of these changes, for he would peacefully slumber in the hope of being awaked in the resurrection. This also is such language as would be employed by one who believed in the doctrine of the resurrection, and who meant to say that he with whom he was conversing would repose in the tomb while the affairs of the world would move on in the long period that would intervene between the time when he was then speaking and the "end" or consummation of all things - the final resurrection. I do not see that it is possible to explain the language on any other supposition than this. The word rendered "shalt rest" - תנוּח tâ nû ach - would be well applied to the rest in the grave. So it is used in Job 3:13, "Then had I been at rest;" Job 3:17, "There the weary be at rest."
And stand in thy lot - In thy place. The language is derived from the lot or portion which falls to one - as when a lot is cast, or anything is determined by lot. Compare Jdg 1:3; Isa 57:6; Psa 125:3; Psa 16:5. Gesenius (Lexicon) renders this, "And arise to thy lot in the end of days; i. e., in the Messiah's kingdom." Compare Rev 20:6. The meaning is, that he need have no apprehension for himself as to the future. That was not now indeed disclosed to him; and the subject was left in designed obscurity. He would "rest," perhaps a long time, in the grave. But in the far-distant future he would occupy ills appropriate place; he would rise from his rest; he would appear again on the stage of action; he would have the lot and rank which properly belonged to him. What idea this would convey to the mind of Daniel it is impossible now to determine, for he gives no statement on that point; but it is clear that it is such language as would be appropriately used by one who believed in the doctrine of the resurrection of the dead, and who meant to direct the mind onward to those far-distant and glorious scenes when the dead would all arise, and when each one of the righteous would stand up in his appropriate place or lot.
At the end of the days - After the close of the periods referred to, when the consummation of all things should take place. It is impossible not to regard this as applicable to a resurrection from the dead; and there is every reason to suppose that Daniel would so understand it, for
(a) if it be interpreted as referring to the close of the persecutions of Antiochus Epiphanes, it must be so understood. This prophecy was uttered about 534 years b. c. The death of Antiochus occurred 164 b. c. The interval between the prophecy and that event was, therefore, 370 years. It is impossible to believe that it was meant by the angel that Daniel would continue to live during all that time, so that he should then "stand in his lot," not having died; or that he did continue to live during all that period, and that at the end of it he "stood in his lot," or occupied the post of distinction and honor which is referred to in this language. But if this had been the meaning, it would have implied that he would, at that time, rise from the dead.
(b) If it be referred, as Gesenius explains it, to the times of the Messiah, the same thing would follow - for that time was still more remote; and, if it be supposed that Daniel understood it as relating to those times, it must also be admitted that he believed that there would be a resurrection, and that he would then appear in his proper place.
(c) There is only one other supposition, and that directly involves the idea that the allusion is to the general resurrection, as referred to in Dan 12:3, and that Daniel would have part in that. This is admitted by Lengerke, by Maurer, and even by Bertholdt, to be the meaning, though he applies it to the reign of the Messiah. No other interpretation, therefore, can be affixed to this than that it implies the doctrine of the resurrection of the dead, and that the mind of Daniel was directed onward to that. With this great and glorious doctrine the book appropriately closes. The hope of such a resurrection was fitted to soothe the mind of Daniel in view of all the troubles which he then experienced, and of all the darkness which rested on the future, for what we most want in the troubles and in the darkness of the present life is the assurance that, after having "rested" in the grave - in the calm sleep of the righteous - we shall "awake" in the morning of the resurrection, and shall "stand in our lot" - or in our appropriate place, as the acknowledged children of God, "at the end of days" - when time shall be no more, and when the consummation of all things shall have arrived.
In reference to the application of this prophecy, the following general remarks may be made:
I. One class of interpreters explain it literally as applicable to Antiochus Epiphanes. Of this class is Prof. Stuart, who supposes that its reference to Antiochus can be shown in the following manner: "The place which this passage occupies shows that the terminus a quo, or period from which the days designated are to be reckoned, is the same as that to which reference is made in the pRev_ious verse. This, as we have already seen, is the period when Antiochus, by his military agent Apollonius, took possession of Jerusalem, and put a stop to the temple worship there. The author of the first book of Maccabees, who is allowed by all to deserve credit as an historian, after describing the capture of Jerusalem by the agent of Antiochus (in the year 145 of the Seleucidae - 168 b. c.), and setting before the reader the widespread devastation which ensued, adds, respecting the invaders: 'They shed innocent blood around the sanctuary, and defiled the holy place; and the inhabitants of Jerusalem fled away: the sanctuary thereof was made desolate; her feasts were turned into mourning, her sabbaths into reproach, and her honor into disgrace;' 1 Macc. 1:37-39. To the period when this state of things commenced we must look, then, in order to find the date from which the 1335 days are to be reckoned. Supposing now that Apollonius captured Jerusalem in the latter part of May, 168 b. c., the 1335 days would expire about the middle of February, in the year 164 b. c. Did any event take place at this period which would naturally call forth the congratulations of the prophet, as addressed in the text before us to the Jewish people?
"History enables us to answer this question. Late in the year 165 b. c., or at least very early in the year 164 b. c., Antiochus Epiphanes, learning that there were great insurrections and disturbances in Armenia and Persia, hastened thither with a portion of his armies, while the other portion was commissioned against Palestine. He was victorious for a time; but being led by cupidity to seek for the treasures that were laid up in the temple of the Persian Diana at Elymais, he undertook to rifle them. The inhabitants of the place, however, rose en masse and drove him out of the city; after which he fled to Ecbatana. There he heard of the total discomfiture by Judas Maccabeus of his troops in Palestine, which were led on by Micanor and Timotheus. In the rage occasioned by this disappointment, he uttered the most horrid blasphemies against the God of the Jews, and threatened to make Jerusalem the burying-place of the nation. Immediately he directed his course toward Judea; and designing to pass through Babylon, he made all possible haste in his journey. In the meantime he had a fall from his chariot which injured him; and soon after, being seized with a mortal sickness in his bowels (probably the cholera), he died at Tabae, in the mountainous country, near the confines of Babylonia and Persia. Report stated, even in ancient times, that Antiochus was greatly distressed on his death-bed by the sacrilege which he had committed.
"Thus perished the most bitter and bloody enemy which ever rose up against the Jewish nation and their worship. By following the series of events, it is easy to see that his death took place some time in February of the year 164 b. c. Assuming that the commencement or terminus a quo of the 1335 days is the same as that of the 1290 days, it is plain that they terminate at the period when the death of Antiochus is said to have taken place. 'It was long before the commencement of the spring,' says Froelich, 'that Antiochus passed the Euphrates, and made his attack on Elymais: so that no more probable time can be fixed upon for his death than at the expiration of the 1335 days; i. e., some time in February of 164 b. c. No wonder that the angel pronounced those of the pious and believing Jews to be blessed who lived to see such a day of deliverance." - Hints on Prophecy, pp. 95-97.
There are, however, serious and obvious difficulties in regard to this view, and to the supposition that this is all that is intended here - objections and difficulties of so much force that most Christian interpreters have supposed that something further was intended. Among these difficulties and objections are the following:
(a) The air of mystery which is thrown over the whole matter by the angel, as if he were reluctant to make the communication; as if something more was meant than the words expressed; as if he shrank from disclosing all that he knew, or that might be said. If it referred to Antiochus alone, it is difficult to see why so much mystery was made of it, and why he was so unwilling to allude further to the subject - as if it were something that did not pertain to the matter in hand.
(b) The detached and fragmentary character of what is here said. It stands aside from the main communication. It is uttered after all that the angel had intended to Rev_eal had been said. It is brought out at the earnest request of Daniel, and then only in hints, and in enigmatical language, and in such a manner that it would convey no distinct conception to his mind. This would seem to imply that it referred to something else than the main point that had been under consideration.
(c) The difference of time specified here by the angel. This relates to two points:
1. To what would occur after the "closing of the daily sacrifice, and the setting up of the abomination of desolation." The angel now says that what he here refers to would extend to a period of twelve hundred and ninety days. But in the accounts before given, the time specified had uniformly been "a time, and times, and half a time;" that is, three years and a half, or twelve hundred and sixty days - differing from this by thirty days. Why should this thirty days have been added here if it referred to the time when the sanctuary would be cleansed, and the temple worship restored? Professor Stuart (Hints on Prophecy, pp. 93, 94) supposes that it was in order that the exact period might be mentioned. But this is liable to objections. For
(a) the period of three and a half years was sufficiently exact;
(b) there was no danger of mistake on the subject, and no such error had been made as to require correction;
(c) this was not of sufficient importance to justify the manifest anxiety of the angel in the case, or to furnish any answer to the inquiries of Daniel, since so small an item of information would not relieve the mind of Daniel.
The allusion, then, would seem to be something else than what had been referred to by the "three and a half years."
2. But there is a greater difficulty in regard to the other period - the 1335 days, for
(a) that stands wholly detached from what had been said.
(b) The beginning of that period - the terminus a quo - is not specified. It is true that Prof. Stuart (Hints on Prophecy, p. 95) supposes that this must be the same as that mentioned in the pRev_ious verse, but this is not apparent in the communication.
It is an isolated statement, and would seem to refer to some momentous and important period in the future which would be characterized as a glorious or "blessed" period in the world's history, or of such a nature that he ought to regard himself as peculiarly happy who should be permitted to live then. Now it is true that with much probability this may be shown, as Prof. Stuart has done in the passage quoted above, to accord well with the time when Antiochus died, as that was an important event, and would be so regarded by those pious Jews who would be permitted to live to that time; but it is true also that the main thing for rejoicing was the conquest of Judas Maccabeus and the cleansing of the sanctuary, and that the death of Antiochus does not seem to meet the fulness of what is said here. If that were all, it is not easily conceivable why the angel should have made so much a mystery of it, or why he should have been so reluctant to impart what he knew. The whole matter, therefore, appears to have a higher importance than the mere death of Antiochus and the delivery of the Jews from his persecutions.
II. Another class, and it may be said Christian interpreters generally, have supposed that there was here a reference to some higher and more important events in the far-distant future. But it is scarcely needful to say, that the opinions entertained have beer almost as numerous as the writers on the prophecies, and that the judgment of the world has not settled down on any one particular method of the application. It would not be profitable to state the opinions which have been advanced; still less to attempt to refute them - most of them being fanciful conjectures. These may be seen detailed in great variety in Poole's Synopsis. It is not commonly pretended that these opinions are based on any exact interpretation of the words, or on any certain mode of determining their correctness, and those who hold them admit that it must be reserved to future years - to their fulfillment to understand the exact meaning of the prophecy.
Thus Prideaux, who supposes that this passage refers to Antiochus, frankly says: "Many things may be said for the probable solving of this difficulty (the fact that the angel here refers to an additional thirty days above the three years and a half, which he says can neither be applied to Antiochus nor to Anti-christ), but I shall offer none of them. Those that shall live to see the extirpatton of Anti-christ, which will be at the end of those years, will best be able to unfold these matters, it being of the nature of these prophecies not thoroughly to be understood until they are thoroughly fulfilled." - Vol. iii. 283, 284. So Bishop Newton, who supposes that the setting up of the abomination of desolation here refers to the Mahometans invading and devastating Christendom, and that the religion of Mahomet will pRev_ail in the East for the space of 1260 years, and then a great Rev_olution - "perhaps the restoration of the Jews, perhaps the destruction of Antichrist" - indicated by the 1290 years, will occur; and that this will be succeeded by another still more glorious event - perhaps "the conversion of the Gentiles, and the beginning of the millennium, or reign of the saints on the earth" - indicated by the 1335 years - says, notwithstanding, "What is the precise time of their beginning, and consequently of their ending, as well as what are the great and signal events which will take place at the end of each period, we can only conjecture; time alone can with certainty discover." - Prophecies, p. 321.
These expressions indicate the common feeling of those who understand these statements as referring to future events; and the reasonings of those who have attempted to make a more specific application have been such as to demonstrate the wisdom of this modesty, and to make us wish that it had been imitated by all. At all events, such speculations on this subject have been so wild and unfounded; so at variance with all just rules of interpretation; so much the fruit of mere fancy, and so incapable of solid support by reasoning, as to admonish us that no more conjectures should be added to the number.
III. The sum of all that it seems to me can be said on the matter is this:
(1) That it is probable, for the reasons above stated, that the angel referred to other events than the persecutions and the death of Antiochus, for if that was all, the additional information which he gave by the specification of the period of 1260 days, and 1290 days, and 1335 days, was quite too meagre to be worthy of a formal and solemn Rev_elation from God. In other words, if this was all, there was no correspondence between the importance of the events and the solemn manner in which the terms of the communication were made. There was no such importance in these three periods as to make these separate disclosures necessary. If this were all, the statements were such indeed as might be made by a weak man attaching importance to trifles, but not such as would be made by an inspired angel professing to communicate great and momentous truths.
(2) Either by design, or because the language which he would employ to designate higher events happened to be such as would note those periods also, the angel employed terms which, in the main, would be applicable to what would occur under the persecutions of Antiochus, while, at the same time, his eye was on more important and momentous events in the far-distant future. Thus the three years and a half would apply with sufficient accuracy to the time between the taking away of the daily sacrifice, and the expurgation of the temple by Judas Maccabeus, and then, also, it so happens that the thirteen hundred and thirty-five days would designate with sufficient accuracy the death of Antiochus, but there is nothing in the history to which the period of twelve hundred and ninety days could with particular propriety be applied, and there is no reason in the history why reference should have been made to that.
(3) The angel had his eye on three great and important epochs lying apparently far in the future, and constituting important periods in the history of the church and the world. These were, respectively, composed of 1260, 1290, and 1335 prophetic days, that is, years. Whether they had the same beginning or point of reckoning - termini a quo - and whether they would, as far as they would respectively extend, cover the same space of time, he does not intimate with any certainty, and, of course, if this is the correct view it would be impossible now to determine, and the development is to be left to the times specified. One of them, the 1260 years, or the three years and a half, we can fix, we think, by applying it to the Papacy. See the notes at Dan 7:24-28. But in determining even this, it was necessary to wait until the time and course of events should disclose its meaning; and in reference to the other two periods, doubtless still future, it may be necessary now to wait until events, still to occur, shall disclose what was intended by the angel. The first has been made clear by history: there can be no doubt that the others in the same manner will be made equally clear. That this is the true interpretation, and that this is the view which the angel desired to convey to the mind of Daniel, seems to be clear from such expressions as these occurring in the prophecy: "Seal the book to the time of the end," Dan 12:4; "many shall run to and fro, and knowledge shall be increased," Dan 12:4; "the words are closed up and sealed until the time of the end," Dan 12:9; "many shall be made white," Dan 12:1-13 : 10; "the wise shall understand," Dan 12:10; "go thou thy way until the end be," Dan 12:13. This language seems to imply that these things could not then be understood, but that when the events to which they refer should take place they would be plain to all.
(4) Two of those events or periods - the 1290 days and the 1335 days - seem to lie still in the future, and the full understanding of the prediction is to be reserved for developments yet to be made in the history of the world. Whether it be by the conversion of the Jews and the Gentiles, respectively, as Bishop Newton supposes, it would be vain to conjecture, and time must determine. That such periods - marked and important periods - are to occur in the future, or in some era now commenced but not yet completed, I am constrained to believe; and that it will be possible, in time to come, to determine what they are, seems to me to be as undoubted. But where there is nothing certain to be the basis of calculation, it is idle to add other conjectures to those already made, and it is wiser to leave the matter, as much of the predictions respecting the future must of necessity be left to time and to events to make them clear.
Let me add, in the conclusion of the exposition of this remarkable book: -
(a) That the mind of Daniel is left at the close of all the Divine communications to him looking into the far-distant future, Dan 12:13. His attention is directed onward. Fragments of great truths had been thrown out, with little apparent connection, by the angel; hints of momentous import had been suggested respecting great doctrines to be made clearer in future ages. A time was to occur, perhaps in the far-distant future, when the dead were to be raised; when all that slept in the dust of the earth should awake; when the righteous should shin e as the brightness of the firmament, and when he himself should "stand in his lot" - sharing the joys of the blessed, and occupying the position which would be appropriate to him. With this cheering prospect the communications of the angel to him are closed. Nothing could be better fitted to comfort his heart in a land of exile: nothing better fitted to elevate his thoughts.
(b) In the same manner it is proper that we should look onward. All the Rev_elations of God terminate in this manner; all are designed and adapted to direct the mind to far-distant and most glorious scenes in the future. We have all that Daniel had; and we have what Daniel had not - the clear Rev_elation of the gospel. In that gospel are stated in a still more clear manner those glorious truths respecting the future which are fitted to cheer us in time of trouble, to elevate our minds amidst the low scenes of earth, and to comfort and sustain us on the bed of death. With much more distinctness than Daniel saw them, we are permitted to contemplate the truths respecting the resurrection of the dead, the scenes of the final judgment, and the future happiness of the righteous. We have now knowledge of the resurrection of the Redeemer, and, through him, the assurance that all his people will be raised up to honor and glory; and though, in reference to the resurrection of the dead, and the future glory of the righteous, there is much that is still obscure, yet there is all that is necessary to inspire us with hope, and to stimulate us to endcavour to obtain the crown of life.
(c) It is not improper, therefore, to close the exposition of this book with the expression of a wish that what was promised to Daniel may occur to us who read his words - that "we may stand in our lot at the end of days;" that when all the scenes of earth shall have passed away in regard to us, and the end of the world itself shall have come, it may be our happy portion to occupy a place among the redeemed and to stand accepted before God. To ourselves, if we are truly righteous through our Redeemer, we may apply the promise made to Daniel; and for his readers the author can express no higher wish than that this lot may be theirs. If the exposition of this book shall be so blessed as to confirm any in the belief of the great truths of Rev_elation, and lead their minds to a more confirmed hope in regard to these future glorious scenes; if by dwelling on the firm piety, the consummate wisdom, and the steady confidence in God evinced by this remarkable man, their souls shall be more established in the pursuit of the same piety, wisdom, and confidence in God; and if it shall lead the minds of any to contemplate with a more steady and enlightened faith the scenes which are yet to occur on our earth, when the saints shall reign, or in heaven, when all the children of God shall be gathered there from all lands, the great object of these studies will have been accomplished, and the labor which has been bestowed upon it will not have been in vain.
To these high and holy purposes I now consecrate these reflections on the book of Daniel, with an earnest prayer that He, from whom all blessings come, may be pleased so to accept this exposition of one of the portions of his Rev_ealed truth, as to make it the means of promoting the interests of truth and piety in the world; with a grateful sense of his goodness in allowing me to complete it, and with thankfulness that I have been permitted for so many hours, in the preparation of this work, to contemplate the lofty integrity, the profound wisdom, the stern and unyielding virtue, and the humble piety of this distinguished saint and eminent statesman of ancient time. He is under a good influence, and he is likely to have his own piety quickened, and his own purposes of unflinching integrity and faithfulness, and of humble devotion to God strengthened, who studies the writings and the character of the prophet Daniel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: go: Dan 12:9
for thou: or, and thou, etc
rest: Dan 12:3; Isa 57:1; Zac 3:7; Mat 19:28; Luk 2:29, Luk 2:30; Co2 5:1; Th2 1:7; Ti2 4:7, Ti2 4:8; Rev 14:13
stand: Psa 1:5; Luk 21:36; Jde 1:14, Jde 1:15
Next: Hosea Chapter 1
Carl Friedrich Keil and Franz Delitzsch
12:13
After these disclosures regarding the time of the end, the angel of the Lord dismisses the highly-favoured prophet from his life's work with the comforting assurance that he shall stand in his own lot in the end of the days. לקּץ לך evidently does not mean "go to the end, i.e., go thy way" (Hitzig), nor "go hence in relation to the end," as Kranichfeld translates it, because לקּץ with the article points back to קץ עת, Dan 12:9. For though this reference were placed beyond a doubt, yet לקּץ could only declare the end of the going: go to the end, and the meaning could then with Ewald only be: "but go thou into the grave till the end." But it is more simple, with Theodoret and most interpreters, to understand לקּץ of the end of Daniel's life: go to the end of thy life (cf. for the constr. of הלך with ל, 1Kings 23:18). With this ותנוּח simply connects itself: and thou shalt rest, namely, in the grave, and rise again. תּעמוד = תּקוּם, to rise up, sc. from the rest of the grave, thus to rise again. לגורלך, in thy lot. גּורל, lot, of the inheritance divided to the Israelites by lot, referred to the inheritance of the saints in light (Col 1:12), which shall be possessed by the righteous after the resurrection from the dead, in the heavenly Jerusalem. הימים לקץ, to = at, the end of the days, i.e., not = הימים אחרית, in the Messianic time, but in the last days, when, after the judgment of the world, the kingdom of glory shall appear. Well shall it be for us if in the end of our days we too are able to depart hence with such consolation of hope!
Geneva 1599
12:13 But go (o) thou thy way till the end [be]: for thou shalt rest, and stand in thy lot at the end of the days.
(o) The angel warns the Prophet patiently to wait, until the time appointed comes, signifying that he should depart this life, and rise again with the elect, when God had sufficiently humbled and purged his Church.
John Gill
12:13 But go thou thy way till the end be,.... Prepare for death and expect to be under the power of it, to lie in the grave, till the end of the world, until the resurrection morn:
for thou shalt rest; from all toil and labour, from all sin and sorrow; his body in the grave, his soul in the bosom of Christ: and stand in thy lot at the end of the days; signifying that he should rise again from the dead, have his part in the first resurrection, his share of the glory of the Millennium state, and his portion in the heavenly inheritance of the saints; the antitype of Canaan, which was divided by lot to the children of Israel: and, in the faith and hope of this, it became him to be contented and satisfied; believing the accomplishment of all that had been shown him, and looking for the blessedness which was promised him. Agreeable to which is the paraphrase of Jacchiades;
"but thou, O Daniel, go to the end of thy life in this world; and, after thou art dead, rest in the rest of paradise; and at the end of days thou shall stand and live in the resurrection of the dead, and shall enjoy thy good lot in the world to come''.
John Wesley
12:13 But go thou - I have revealed to thee these things, that thou and thy people, might be prepared for sufferings, and yet not without hope of a glorious deliverance. For thou shalt rest - In which hope thou shalt die, and rest from trouble, 'till the resurrection of the just. It ought to be the great concern of every one of us, to secure a happy lot in the end of the days, and then we may well be content with our present lot, welcoming the will of God.
Robert Jamieson, A. R. Fausset and David Brown
12:13 rest--in the grave (Job 3:17; Is 57:2). He, like his people Israel, was to wait patiently and confidently for the blessing till God's time. He "received not the promise," but had to wait until the Christian elect saints should be brought in, at the first resurrection, that he and the older Old Testament saints "without us should not be made perfect" (Heb 11:40).
stand--implying justification unto life, as opposed to condemnation (Ps 1:5).
thy lot--image from the allotment of the earthly Canaan.