Exegetical and Hermeneutical Commentary of Daniel 12:8
And I heard, but I understood not: then said I, O my Lord, what [shall be] the end of these [things]?
8. O my lord ] Dan 10:16.
what shall be the closing stage of these things?] i.e. what will be the closing stage of the ‘wonders,’ or extraordinary sufferings, of Dan 12:6, which may serve as a sign that the actual ‘end’ is not far off? ‘End’ here is in the Heb. , a different word from ‘end’ in Dan 12:6 ( ), and means not the absolute close of a thing, but the closing or latter part of it: see Job 8:7; Job 42:12 (‘latter end’).
Fuente: The Cambridge Bible for Schools and Colleges
8 13. The answer was far from explicit, so that Daniel did not understand it: he accordingly asked for more definite particulars.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Dan 12:8
And I heard, but I understood not.
The Aspect of the Times
I. CONTEMPLATE SOME OF THESE WONDERS–THE CALAMITIES OF THE CHURCH.
1. It is a wonder that the Church of God should be exposed to calamity.
2. That they should sometimes be so great and overwhelming.
3. That they have come visibly from the hand of God, and are accompanied with evident tokens of His displeasure.
4. The duration of the calamity is often another wonder.
5. And it is a wonder that the Churchs calamities produce so little effect. Now proceed to specify some particulars in our present situation which furnish ground for anxious wonder.
(1) It is a dark and portentous spot in our sky that the progress of knowledge should be accompanied with so much infidelity and irreligion.
(2) Another ominous cloud is the engrossing attention to politics, and the indifference or aversion shown to religious privileges amidst the struggle for those of a civil nature.
(3) Another is that those who had so long pleaded for a national reformation of religion should have abandoned that plea at the very time when Providence seemed to present the opportunity of prosecuting it with some measure of success.
(4) Another, that a spirit of determined hostility against the religious establishments of the country should have displayed itself at the very time when a revival of evangelical religion began to make its appearance in them, and internal exertions were making to reform their abuses.
(5) Another, that the late revival of evangelical doctrine should have been followed and checked by enthusiastical extremes.
II. THE EXERCISE AND CONDUCT BECOMING TO US IN CONTEMPLATING AND ENQUIRING INTO THESE WONDERS.
1. Such enquiries should be conducted with holy adoration of the doings of God.
2. With deep humility.
3. In the exercise of fervent prayer.
4. With firm faith in the preservation of the interests of religion, and the deliverance of the Church. (T. MCrie D.D.)
The Reservations of God
Who can be so perplexing as God? It is the glory of God to conceal a thing. We think we have got an answer when we have got a reply. There is a great sound of thunder in the air, but what it all means not even Daniel can tell Yet the thunder is very useful; the thunder is the minister of God. There are mountains that have never been climbed; if they had been climbed they had been vulgarised. The pinnacles of the church were not made to be stood upon. Daniel asked a question and received all these words in reply, and no man knows what they mean. There they are, and they are useful every one of them. Who would be without the mystery? Who would have an earth without the sky? it would not be worth having. Yet the earth is underfoot and comparatively manageable; we can dig it, plough it, put stones into it with a view of putting up a house which the earth will always try to cast out; for the earth does not like masonry, the earth does not like to be violated. But the sky no man has touched. The sky is the best part of us. We get all our vegetables out of the sky, though we think we do not. All the flowers are out of the sun, though we think we planted them. So easily may we be misled by half-truths and by mere aspects of facts! Yet we cannot do without astronomy. We may have it as a science, it is not every mouth that can pronounce long words, but we must have it as a sovereign and gracious effect. What, then, have we to do? We have to do three things. First we have to attend to the practical. Many men have been trying to make out the meaning of the twelve hundred and ninety days who have never kept one of the commandments. If we are to understand the apocalypse we must first keep the commandments. If we would enter Heaven we must keep the commandments first. Do the little which you do know. What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? O thou foolish soul, trying to make out the meaning of the twelve hundred and ninety days, and forgetting to pay the wages of the hireling, forgetting to cool the brow of fever. Then, secondly, we are not to deny the mysterious. The Bible will always be the most mysterious of books. Why shall it always be the most mysterious of writings? Because it contains God. No man can find out the Almighty unto perfection. He cannot be searched or comprehended or weighed in a balance or set forth in words and figures. So long as the Bible tabernacles God it will be an awful sanctuary. Then, in the third place, we have to learn patience. Personally, I am waiting for Gods comment upon Gods words. There are many persons who have handled the Bible indiscreetly. They have been keen in finding discrepancies and contradictions; they have busied themselves about signatures, they have asked whether Moses signed this, and David signed that, and Daniel signed the other; and they have got up a post hoc case in favour of the Bible. On the whole they have come to think that possibly bits of it may be inspired. I have not reached any such conclusion. All I know of it, in the mater of conduct, and elevation of soul, and prospect of salvation, is inspired enough for me; and as for the parts I do not understand I am waiting, and perhaps when God comes to read it to me I shall find that, not God, but the critics have been wrong. (Joseph Parker, D.D.)
Searching into the Deep Things of God
I once heard Mr. George Muller say that he liked be read his Bible through again and again, and he liked specially to read those portions of the Bible which he did not understand. That seems rather a singular thing to say, does it not? For what profit can come to us if we do not understand what we read? The good man put it to me like this: he said, There is a little boy who is with his father, and there is a good deal of what his father says that he comprehends, and he takes it in, and he is very pleased to hear his father talk. But sometimes his father speaks of things that are quite beyond him, yet the boy likes to listen; he learns a little here and there, and by-and-by, when he has listened year after year, he begins to understand what his father says as he never would have done if he had run away whenever his father began to talk beyond his comprehension. So is it with the prophecies, and other deep parts of Gods Word. If you read them once or twice, but do not comprehend them, still study them, give your heart to them, for, by-and-by, the precious truth will permeate your spirit, and you will insensibly drink wisdom which otherwise you never would have received. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 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 time, answering to one thousand two hundred and sixty years.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
i.e. What is the meaning of all this, of the
times, time, and half, when they begin and end; and when the enemies of the churches, and the sufferings of the church, shall have their end.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. understood notDaniel”understood” the main features of the vision as toAntiochus (Dan 10:1; Dan 10:14),but not as to the times. 1Pe1:10-12 refers mainly to Daniel: for it is he who foretells “thesufferings of Christ and the glory that should follow”; it is hewho prophesies “not unto himself, but unto us”; it is hewho “searched what, or what manner of time the Spirit ofChrist in him did signify.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Da 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.
Fuente: John Gill’s Exposition of the Entire Bible
Daniel heard his answer, but he understood it not. To , as to , 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 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 in the sense of that which follows something which is either clearly seen from the connection or is expressly stated, and explains of that which follows or comes after this. But is not, with most interpreters, to be taken as identical with 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 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 is not identical with , this not identical with all this, there is no warrant for the conclusion drawn from it, that designates the present things and circumstances existing under Antiochus at the time of Daniel. 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 . 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 prophesied of? Thus Daniel could ask in the hope of receiving an answer from which he might learn the end of all these more distinctly than from the answer given by the angel in Dan 12:7. But as this reference of to the present things and circumstances is excluded by the connection, so also is the signification attributed to , of that which follows something, verbally inadmissible; see under Dan 8:19.
Most other interpreters have taken as synonymous with , which Hvernick seeks to establish by a reference to Dan 8:19, Dan 8:23, and Deu 11:12. But none of these passage establishes this identity. is always thus distinguished from , that it denotes a matter after its conclusion, while 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 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 . “Not how? but what? is the question; 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 , which stands before the end?”
Fuente: Keil & Delitzsch Commentary on the Old Testament
Now Daniel begins to ask questions in accordance with the angel’s example. He had first heard one angel inquiring of the other; he next summons up courage, and becomes desirous of information, and asks what should be the end or issue? He says, he heard without understanding By the word “hearing,” he bears witness to the absence of ignorance, slothfulness, or contempt. Many depart without any perception of a subject, although it may be very well explained, because they were not attentive to it. But here the Prophet asserts that he heard; implying, it would be no fault of his diligence if he did not understand, because he was desirous of learning, and had exerted all his powers, as we formerly intimated, and yet he confesses he did not understand Daniel does not mean to profess utter stupidity, but restricts his ignorance to the subject of this interrogation. Of what then was Daniel ignorant? Of the final issue. He could not attain unto the meaning of these predictions, which were so extremely obscure, and this was needful to their full and thorough comprehension. It is quite clear that God never utters his word without expecting fruit; as it is said in Isaiah, I have not spoken unintelligibly, nor have I said to the seed of Jacob, seek ye me in vain. (Isa 45:19.) God was unwilling to leave his Prophet in this perplexity of hearing without understanding, but we are aware of distinct degrees of proficiency in the school of God. Again, sufficient revelation was notoriously conferred upon the prophets for the discharge of their office, and yet none of them ever perfectly understood the predictions they delivered. We know, too, what Peter says, They ministered more for our times than for their own. (1Pe 1:12.) They were by no means useless to their own age, but when our age is compared with theirs, certainly the instruction and discipline of the prophets is more useful to us, and produces richer and riper fruit in our age than in theirs. We are not surprised, then, at Daniel confessing he did not understand, so long as we restrict the words to this single instance. It now follows: —
Fuente: Calvin’s Complete Commentary
c. TRIUMPH
TEXT: Dan. 12:8-13
8
And I heard, but I understood not: then said I, O my Lord, what shall be the issue of these things?
9
And he said, Go thy way, Daniel; for the words are shut up and sealed till the time of the end.
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 are wise shall understand.
11
And from the time that the continual burnt-offering 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 shalt stand in thy lot, at the end of the days.
QUERIES
a.
What did Daniel not understand?
b.
When was the continual burnt-offering taken away?
c.
How would Daniel stand in his lot?
PARAPHRASE
I heard what he said but I did not understand when and what it all meant. So I said, Sir, please explain to me in more detail exactly when and how all these things shall finally issue forth! But the angel replies, Daniel, it is now time for you to return to your earthly labors, so go in peace and trust in your God. I have revealed all that God wills shall be revealed and what I have told you will surely come to pass and when they do the words will have the seal of God stamped upon them and be better understood. Those who are wise by faith in God will understand when these predictions begin to come to pass. They will know that God is about to send The Redeemer, The anointed One, and they will prepare for Him by purifying and sanctifying themselves. But none of the impenitent apostates shall understand. They will continue on in the paganism they have adopted from the Contemptible One. But know this Daniel, these terrible times will be coming to an end 1290 days after the desecration of the Temple by the Contemptible One1290 days after he stops the holy people from offering the continual burnt-offering and sets up in their Temple the pagan altar. The man who, during this era, endures it through faith in God will receive further blessed assurance after 1335 days, or after 45 days additional to the 1290, that the terrible times of the Contemptible One are ended. As for you, Daniel, you have a job to do so be at it diligently and do not let what has been revealed to you cause you to lose faith. Be faithful in your appointed labor for the Lord until the end of your life and you shall find the eternal rest and receive your portion of the inheritance which is what will be accomplished for you by the Anointed One at the end of these terrible days predicted.
COMMENT
Dan. 12:8 . . . I UNDERSTOOD NOT . . . Daniel stood almost 400 years removed from the events being predicted to him. The temple had not even yet been rebuiltthe Jews were still in Persian captivityhow difficult it would be for him to contemplate the things he heard from these angels! How extremely anxious he would be to know every detail of time and manner about the things revealed to him! A vast amount of symbolism and facts had already taxed his powers of comprehensionhis head must have been swimming with facts and dazed with the struggle to understand.
History Is Gods Word in the Hand of Time
Dan. 12:9 . . . GO THY WAY . . . THE WORDS ARE . . . SEALED TILL THE TIME OF THE END . . . Perhaps Daniel even entertained some fears that he might have to very soon experience the terrible times just predicted to him by the angel. This verse and Dan. 12:13 seems to indicate this. But the answer to Daniels perplexity is, Go on in the job you now have to do in Persiathese terrible times are reserved or sealed for the future at the end of the time of preparation for the eternal kingdom of God. It should not be strange to a believing, discerning Jew that the Mosaic administration of the covenant would come to an endthe O.T. itself predicted its own fulfillment (cf. Jer. 31:31 ff, etc.).
Dan. 12:10 MANY SHALL PURIFY THEMSELVES . . . THEY THAT ARE WISE SHALL UNDERSTAND . . . This is similar to Dan. 12:3. The god-fearing Jews will, by faith, wisely endure and profit spiritually by the terrible experiences to come upon them during the days of the Contemptible one. They will, because they believe that Daniels record of this angelic revelation is the will and word of God, understand that Gods redemption in the Anointed One is drawing nigh. They will therefore sanctify and purify themselves and teach others to do so. They will pass it on to their children and their grandchildren (two generations removed from the Maccabeans would make one an adult at the birth of Jesus) their grandchildren would be anticipating eagerly some stupendous Messianic era to commence (cf. Simeon, righteous and devout, looking for the consolation of Israel in Luk. 2:25-35; Anna, of great age, who gave thanks for the baby Jesus and spoke of him to all who were looking for the redemption of Jerusalem; and other such references). Now the wicked, apostate Jews who eagerly adopted the life of the pagan Hellenists, both in the Maccabean era and that of Jesus (the Herods, etc.), would not understand that the terrible times of Antiochus IV were preparatory to ushering in the Messianic age, They would go on in their wickedness hoping for a carnal Messiah who would nationalize and free them from foreign control in order to indulge them in paganism. Or perhaps they would not even want or look for a Messiah, content with the pagan sensuality they had learned from Antiochus.
Dan. 12:11 . . . FROM THE TIME . . . SHALL BE A THOUSAND TWO HUNDRED AND NINETY DAYS . . . How is it possible for the continual burnt-offering to be taken away in the Christian dispensation? The only possibility that this prediction is future to the time of Antiochus IV is that it refers to some millenial age when a Jewish system of sacrifices has been reinstituted. In our opinion, such an assumption violates the plain teaching of the N.T. Book of Hebrews. Therefore, we must suppose that the terminus a quo, from the time that continual burnt-offering shall be taken away, and the abomination that maketh desolate set up, is the time in (end of May or beginning of June) 168 B.C. when Antiochus IV forced the cessation of Temple services and commanded Appolonius to erect an altar to Jupiter in the Temple. From this time until Judas Maccabeus removed this abomination and purified the temple, December 25th, 165 B.C., the time is 1290 days. We quote Stuart here: The 1290 days are more specific than the phrase time, times and a half, in Dan. 12:7, and also in Dan. 7:25. The latter (time, etc.) is, as it were, a round number, three and a half first equaling the one half of the sacred number seven, and the fractional part equaling the half of one year. In such a case minute exactness of course is not to be expected. But the thirty additional days here (over 1260 days = forty-two months = three and a half years) are doubtless designed as an exact account of time during which the detestable (desolating) abomination continued in the temple. The terminus a quo is the time when Antiochus first removed the daily sacrifice, which probably was near the end of May or at the beginning of June in B.C. 168. Judas Maccabeus removed this . . . and purified the temple, Dec. 25th of B.C. 165, making the time in question, i.e., three and a half years, as nearly as history will enable us to compute it. There can hardly be room for doubt that the statement in our text is minutely correct. The work of Judas here is the terminus ad quern of the period in question. In other words, the abomination of desolation is to last, first, in round numbers time, times and a half, or 3 years (equal to 1260 days or 42 months). Add to this 30 more days, in order to be more exact, and you have 1290 days, the exact time between the time when Antiochus IV desecrated the Temple and Judas Maccabeus purified it.
Dan. 12:12 . . . COMETH TO THE THOUSAND THREE HUNDRED AND FIVE AND THIRTY DAYS . . . Now, add to the 1290 days 45 more days, and one has 1335 days, the time from the abomination that maketh desolate until the time of Antiochus death! Lange writes, . . . the meaning (of this verse) . . . can only be as follows: After 1290 days have expired, the tribulation shall end; it shall not be completely ended, however, until forty-five additional days . . . have elapsed, hence, until a total of 1335 days has been reached.
In 1Ma. 2:26-37 we have an account of the situation of Antiochus while in the glorious land. His treasury was empty. He had already robbed the Temple of everything valuable in it so he was forced to look to some other source for booty. He left half of his army with Lysias, one of his favorite officers, and marched over the Euphrates in order to plunder the countries of the East. First he subdued Armenia, and then turned off to rob the temple at Elymais, where he met with disgrace, and eventually death.
Not long after the departure of Antiochus, Lysias began the contest in Palestine in serious earnest; but Judas Maccabeus came off victorious in every encounter and so decisive was one such victory, Judas proceeded to purify the Temple and restore its worship. This took place December 25th, 165 B.C. as already noted. The Feast of Dedication of the Jews commemorates this. This would have occupied some months. Of course Antiochus had had sufficient time for his conquest in Armenia and his advance to Elymais before the winter had far advanced. It was in early spring that he undertook the robbery of the temple in Elymais. After disgrace here and during his retreat from Elymais, news came to him of total defeat in Palestine. This contributed emotionally and physically to the sickness already decimating him. In 1Ma. 6:1 ff we have an account of the close of the life of Antiochus and of his disgrace at Elymais. If we now count onward, from the consecration of the Temple by Judas to the time when Antiochus died, we shall see at once that the period of 1335 days is in all probability the period of Antiochus death. From the time that the daily burnt-offering was removed by Apollonius, at the command of Antiochus, to the time of the reconsecration, is 1290 days. From the same terminus a quo to the death of Antiochus is 1335 days, i.e., 45 days more than is included in the 1290 days of Dan. 12:11. History has not anywhere recorded the precise day of Antiochus death, so we cannot compare the passage before us with that. But we are certain as to the order of events, and as to the season of the year, as well as the year itself, in which the death of Antiochus took place. Of the general accuracy there can be no doubt.
Abomination of desolation set up
First of June, 168 B.C.
Purification of Temple by Judas
December 25th, 165 B.C.
Time expired:
Three and one-half years plus one month, or, 1260 days plus 30 = 1290 days
Death of Antiochus IV
Early spring, 164 B.C. 1335 days after abomination of desolation set up, or 45 days after the 1290 days
We believe this interpretation of the meaning of the time periods in this section is historically and contextually sound, In our opinion it does not present the serious hermeneutical and practical irregularities that other interpretations involve. It seems very clear to us that Daniels primary mission in recording this angelic revelation was to comfort and strengthen those people of God contemporary with Daniel enduring the captivity and those Jews of succeeding generations as they endured such terrible times as to make it appear the covenant people were about to be exterminated. It might appear to those of Antiochus day that Gods purpose to bring redemption and the fulfillment of the covenant made with Abraham would fail. They would need to know that the terrible days would end and to know very nearly when they would end! Now what consolation would it be to those enduring the terrors of Antiochus to have a prediction of the eventual overthrow of some unknown Antichrist in some unknown age many centuries future to them? This, then, is why Daniel is told that those Jews who wait with endurance and faith will be blessedbecause they will see definite proof that Divine providence is fulfilling its promises to bring an end to the great persecutions.
Dan. 12:13 BUT GO THOU THY WAY TILL THE END BE . . . The idea is that Daniel should not let all these awesome predictions paralyze him with fear and anxiety. He is to go on in his labors for the Lord until his labors shall end. Even he shall some day realize the fulfillment of what he has predicted and has heard here from the angel. He will receive the redemption accomplished by the Anointed One (Dan. 9:24-27) which will be accomplished after the end of the terrible things the angel predicted (Dan. 10:1 to Dan. 12:12). Daniel will be raised from the dust of the earth with all the other children of God to receive their inheritance.
QUIZ
1.
What did the angel mean when he commanded Daniel, Go thy way?
2.
How were the words shut up and sealed until the time of the end?
3.
How does the predicted purification of many relate to the time of the end?
4.
What are the 1290 dayswhen do they begin and when do they end?
5.
What are the 1335 dayswhen begin and when end?
6.
Why are they blessed who wait for the 1335 days?
7.
What practical value does all this have for Daniels future?
Fuente: College Press Bible Study Textbook Series
(8) I understood not.He did not understand the answer given in Dan. 12:7. The question did not seem to have had any reply. It had been asked how long the end should continue, and the answer had been only the obscure words, time, times, and an half.
What shall be the end?Daniel refers to the wonderful things mentioned in Dan. 12:6, and using a different word for end, asks which of these wonders is to be the lasti.e., which of them is to come immediately before the end of all things.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. This is not literally a question as to the length of time before the end (Dan 12:6), but as to the issue of this struggle so far as the wicked oppressors and the righteous sufferers are concerned. But the reply of the angel takes account also of the fact that Daniel had not understood the answer to his former question.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And I heard but I did not understand. Then I said, “O my lord, what will be the end of these things?” ’
Daniel was still puzzled by it all, and no doubt concerned by the accounts of desolation and persecution. Thus he wanted to know the final results of it. What would happen to the people of God?
12. 9-11 ‘And he said, “Go your way, Daniel, for the words are shut up and sealed till the time of the end. Many will purify themselves, and make themselves white, and be refined. But the wicked will do wickedly, and none of the wicked will understand. But those who are wise will understand. And from the time when those things which are continual shall be taken away, and the Abomination that Appals set up, there will be a thousand, two hundred and ninety days.”
The angel is enigmatic. He will not give Daniel the information that he seeks. The words have been shut up and sealed until the time of the end by Daniel himself (Dan 12:4). But two pieces of information he will give. Firstly that the purpose of all this is the refining and purifying of the righteous. They will ‘purify themselves and make themselves white (Psa 51:7; Isa 1:18) and be refined’ (Dan 11:35) by how they respond to the suffering in faith and obedience (compare Isa 1:25; Isa 48:10; Zec 13:9; Mal 3:3; Rom 5:3-5; Heb 12:3-12; Rev 7:14).
But the wicked, those who are not faithful to God’s covenant, will go on doing wickedly. They will not understand. On the other hand the wise (Dan 11:33; Dan 11:35 compare Dan 1:4; Dan 1:17; Jer 9:24; Psa 119:99) will understand, even though they have to go through such suffering.
‘And from the time when those things which are continual shall be taken away, and the Abomination that Appals be set up, there will be a thousand, two hundred and ninety days.’ He here puts a limit on the period of direst persecution, dating it from the cessation of the ‘continual things’; the sabbaths, the sacrifices and offerings, the morning and evening sacrifices, the regular rituals (a cessation for which we do not know the exact date). But no ending event is mentioned.
In Daniel there is only one reference to the Abomination that Appals, and that is in Dan 11:31, so we are immediately taken back to the time of Antiochus Epiphanes. How we see this will depend on our interpretation of Dan 8:14. If we see that as referring to two thousand three hundred days then the end event here may be the date of the purification of the temple. Thus the one thousand two hundred and ninety days would lie between the two events of the cessation of true worship by demand of Antiochus, prior to the setting up of the heathen altar, and the purifying of the temple after the defeat of Antiochus’ army.
But if we see Dan 8:14 as referring to one thousand one hundred and fifty days (see on that verse) then that refers to the period between the commencement of the cessation of the continual worship and the repurifying of the temple, so we will have to look for another event that ends the one thousand two hundred and ninety days.
One possible explanation is that one thousand two hundred and ninety days is one hundred and forty days more than one thousand one hundred and fifty days, representing twice seven times ten, a period of divine perfection intensified. This may then refer to the length of time taken to fortify Mount Sion and rebuild its walls and fortify it with towers after the purification of the temple lest the Gentiles come and tread them down ( 1Ma 4:60 ). For that would be almost as important as the purification of the temple. It would hopefully prevent its future desecration. Compare how previously the Temple was restored in the time of Zerubbabel, while the building of the walls awaited the time of Nehemiah.
Certainly the number is a difficulty to all other interpretations. All attempts to trace it have failed. Nor is it possible to see it as signifying three and a half years, for it represents three and a half years plus a month, and surely if he had wanted us to understand it as three and a half years he would have made it one thousand two hundred and sixty days. (Daniel nowhere speaks of one thousand two hundred and sixty days). John in Revelation clearly did not see one thousand two hundred and ninety days as signifying three and a half years, for when he wanted to indicate that length of time he did use one thousand two hundred and sixty days (confirming our doubt above).
It is true that an intercalary month could bring it to mean three and a half years, but why then did Daniel disguise it in that way so that even John did not recognise it? And it would certainly conflict with other criteria. Most have accepted this and have tried to find an added reason for the extra month, although not very satisfactorily.
If then we see Dan 8:14 as signifying two thousand three hundred days , we may see this one thousand two hundred and ninety days as simply meaning ‘a little over three and a half years’, during which the persecutions were at their worst, a time commencing from the cessation of true worship and ending with the righting of the situation.
We may also see it in fact as indicating that he did not want it to be connected with references that might be confused with it such as ‘a time, times and half a time’ (although there is really no reason why that should mean three and a half years either, except for those who want it to).
We must bear in mind in all the discussion that the real purpose in stating the amount of time may be mainly to indicate the shortness and brevity of it, and to indicate that God wanted His people to know that he had set a limit on the time of suffering, and this must not be lost sight of in dealing with the problem. For even if we are not able to trace the exact period due to lack of information, what we do know is that it was a length of time reasonably relating to their suffering under Antiochus, commencing from the cessation of true worship and finishing around the time when things were set right.
However, if Dan 8:14 refers to one thousand one hundred and fifty days then this is one hundred and forty days longer, which may be seen as necessitating a slightly different solution (for which see above).
(But if the two thousand three hundred was intended to indicate days commencing from the date of the appointment of the false Menelaus, or the date from which he commenced his sacrilegious ministry, or the date when he arranged the murder of Onias, or the date when he purloined the temple vessels which Onias had reproved him for, then there is no conflict).
Jesus takes this picture of ‘the Abomination that Appals’ (Mat 24:15; Mar 13:14) and applies it to approach of the Roman army on Jerusalem in 70 AD. In the end, therefore, it is a reminder that all acts of sacrilege against God’s people are seen as summed up in the Abomination that Appals. To attack God’s people is an abomination to God. But all such attempts will finally fail, for a time limit has been put upon them by God.
Fuente: Commentary Series on the Bible by Peter Pett
Dan 12:8. And I heard, but I understood not The prophets did not always receive the interpretation of what was revealed to them. See 1Pe 1:12. Study and particular application were required, and often an immediate revelation. The evidence which appears to us so clearly in the greater part of the prophecies that respect the Lord Jesus Christ, and the establishment of the church, was exceedingly obscure to the generality before the event. It was the same with respect to those which concerned the persecutions of Antiochus. This prophesy is of distant reference and interpretation; it is necessary, therefore, that it should be involved in obscurity. What is delivered may satisfy the minds of the pious and faithful; but it is not meant that the curious should be gratified, that human pride should be indulged, or that the counsels of God should be made subservient to the ambition of princes, or any sinister designs of man.
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 12:8 And I heard, but I understood not: then said I, O my Lord, what [shall be] the end of these [things]?
Ver. 8. And I heard, but I understood not. ] This he ingenuously confesseth, for the best know but in part. 1Co 13:12 And if any man thinketh that he knoweth ought, he knoweth nothing yet as he ought to know. 1Co 8:2 Let this be noted by such as profess to know, beyond the periphery of human knowledge, all that is knowable. Any created understanding is but, as Aeschylus saith of fire stolen by Prometheus, , a spark of the all-wise God’s fire. The prophets themselves understood not some things that were shown unto them without a further light from the Father of lights, whose alone it is to enlighten both organ and object, as Plato a also could say.
What shall be the end of these things?
a . – Lib. vi. De Rep.
MY Lord. Hebrew. Adoni. See App-4.
what . . . ? Note the correspondence of these two questions in verses: Dan 12:6 and Dan 12:8.
the end of these things? (i.e. the “wonders” of Dan 12:6). The prophecy from Dan 10:14 is given in view of these questions.
Dan 12:8
Dan 12:8 And IH589 heard,H8085 but I understoodH995 not:H3808 then saidH559 I, O my Lord,H113 whatH4100 shall be the endH319 of theseH428 things?
Dan 12:8
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?
Daniel was hearing the words but did not understand them, obviously grieved over hearing that the “holy People” would be scattered. Keeping in mind that Daniel lived through the Babylonian captivity where his people were carried away and scattered across the Babylonian empire as slaves.
So he added his request for understanding to the query made by one of the heavenly visitors standing nearby. It was entirely understandable that Daniel wanted further clarification. And we will see in the next verse that Daniel’s plea for further enlightenment was denied.
but: Luk 18:34, Joh 12:16, Act 1:7, 1Pe 1:11
what: Dan 12:6, Dan 10:14
Reciprocal: Isa 48:6 – showed Dan 8:15 – sought Dan 8:19 – the last Dan 10:16 – my Lord Zec 4:4 – What Mar 13:4 – General Luk 21:7 – when Joh 13:7 – What Rev 5:4 – because Rev 17:9 – here
MANS RELATION TO DIVINE MYSTERIES
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.
Dan 12:8-9
We are shut in on every side by mysteries, and move about like men in a mist, only partially discerning, and sometimes misinterpreting objects. This is an inevitable consequence of the limitation of our faculties. Bold strides beyond well-known boundaries bring us into difficulties, from which extrication is not easy, and sometimes impossible. There is much, and must be much, that we cannot understand. The true spirit in which grave difficulties are to be met and dealt with is that which the man clothed in linen recommended to Daniel in the words of the text.
I. Divine mysteries.These are (1) The mysteries of Gods Word. It is a revelation, but any revelation from God must, at points, touch on insoluble problems, and start unanswerable questions. This is the case with the Bible, but this can form no valid objection to it. (2) The mysteries of Divine Providence. We seek in vain to know the end of these things. Daniel saw the development of Divine Providence in the rise and fall of empires, in the periods of affliction meted out to the Church, time, the times, and the half-time in a series of visions, but could not see the end. There are mysteries in the development of our own lives. (3) The mysteries of the last things. Much is told but more remains in darkness.
II. Mans relation to Divine mysteries.(1) There is a natural curiosity with regard to them. This quenchless feeling is at the bottom of inquiry and speculation. (2) Practical action is the best check to an undue curiosity. Action is the solution of doubt. Go thy way. Live and do thy duty. Do the duty that lies nearest the rest will become clear. (3) Patient waiting is the right attitude towards them. Till the end be. Wait until the curtain is unrolled. It is vain to strain your vision to see through the impenetrable. The words are closed up and sealed till the end of the time.
Dan 12:8. Daniel saw the men and heard them speak, but he was concerned because he did not understand the answer to the question.
Dan 12:8-9. And I heard, but I understood not I did not understand what time was allotted for bringing to pass this event, namely, the restoration of the Jewish nation, or the complete overthrow of all antichristian powers. The prophets, it must be observed, did not always receive the interpretation of what was revealed to them, as appears from 1Pe 1:11-12. Study and particular application were required, and often an immediate revelation. The evidence which appears to us so clearly, in the greater part of the prophecies which respect Jesus Christ, and the establishment of the church, was under an impenetrable obscurity before the event. It was the same with respect to those which concerned the persecutions of Antiochus. All this was most inexplicable to the Jews, before they saw the completion; and it is pretty nearly the same at present with us respecting some future events foretold by the prophets, particularly in the book of Revelation, which are yet to be accomplished, and which consequently are dark, and difficult to be understood. Calmet. And he said, Go thy way, for the words are closed up, &c. Be content with what has been made known to thee; (see Dan 12:13;) for the full explication is deferred, till the time of its accomplishment draws near.
The second question 12:8
Daniel continued having trouble comprehending this revelation, so he respectfully asked the messenger how everything would end. He may have been particularly interested in receiving more information about the resurrection and rewards that had been mentioned briefly before (Dan 12:1-3).
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)