7<\/strong>. The answer to the inquiry, given with solemn emphasis, and overheard by Daniel.<\/p>\n upon<\/em> ] above<\/strong>, as Dan 12:6<\/em><\/span>.<\/p>\n and<\/strong> he<\/em> lifted<\/strong> up<\/em>, &c.] The lifting up of the (right) hand implied an appeal to heaven, and is frequently mentioned as a gesture accompanying an oath: Gen 14:22<\/span>; and (with another Heb. word for lift up<\/em>) Exo 6:8<\/span>, Deu 32:40<\/span>, Eze 20:5<\/span> al<\/em>. Of an angel, as here, Rev 10:5<\/span>.<\/p>\n and his left hand<\/em> ] both<\/em> hands, as the more complete guarantee of the truth of what is about to be affirmed.<\/p>\n by him that liveth for ever<\/em> ] cf. Rev 10:6<\/span>. The usual form of oath in the O.T. is ‘(As) Jehovah liveth’ (e.g. Jdg 8:19<\/span>), or (in God’s mouth) ‘(As) I live,’ once (Deu 32:40<\/span>) ‘(As) I live for ever.’ The formula here used seems to be based upon the last-cited passage: comp. also ‘him that liveth for ever’ in Dan 4:34<\/span>.<\/p>\n for a time, times, and a half<\/em> ] i.e. 3 years, to be reckoned, probably, as was explained on Dan 7:25<\/span> (where the same expression occurs), from the mission of Apollonius in the middle of b.c. 168 to the re-dedication of the Temple in Dec. 165.<\/p>\n and<\/em> as they finish shattering<\/strong> (Psa 2:9<\/span>, Jer 51:20-23<\/span> [A.V. ‘dash or<\/em> break in pieces’]) the power of the holy people<\/em> ] alluding to the persecution of Antiochus.<\/p>\n ‘Power’ is lit. hand<\/em>, figurative of power to act, strength<\/em>: cf. Deu 32:36<\/span>, ‘for he saw that power<\/em> (lit. hand<\/em>) was gone’; Isa 37:27<\/span>, ‘their inhabitants were of small power<\/em> ’ (lit. short of hand<\/em>), &c. To shatter the hand<\/em> is an obvious figure for reducing to helplessness.<\/p>\n all these<\/em> things shall be finished<\/em> ] The end of what has been foretold (Isa 37:31-36<\/span>) will coincide with the end of the persecution.<\/p>\n The Heb. of the last clause but one is however unusual: and the definition given of the end of the persecution seems almost tautologous. Hence Bevan and Marti, transposing two words, and changing the punctuation, read, ‘and as the power of the shatterer of the holy people cometh to an end [or, ‘as the hand (cf. Dan 7:25<\/span>) faileth (Psa 71:9<\/span>)’], all these things shall be finished,’ i.e. Antiochus is to be the last oppressor of all, when his<\/em> power has ceased, the sufferings of the holy people will be ended for ever.<\/p>\n And I heard the man … – <\/B>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.<\/P> When he held up his right hand and his left hand unto heaven – <\/B>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<\/span>; Exo 6:8<\/span>; Deu 32:40<\/span>; Eze 20:5<\/span>; Rev 10:5<\/span>); but here the angel stretched both hands toward heaven, as if he were about to make the affirmation in the most solemn manner conceivable.<\/P> And sware by him that liveth for ever – <\/B>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.<\/P> That it shall be for a time, times, and an half – <\/B>Margin, or, a part. The word <\/span> chatsy<\/I> means, properly, half, the half part, that which is divided (<\/span> chatsats<\/I>) – 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<\/span>. (See Editors Essay on Year-day Principle, prefixed to the vol. on Revelation.)<\/P> And when he shall have accomplished – <\/B>When he shall have finished his purpose in the matter; when he shall have done all that he could do.<\/P> To scatter the power – <\/B>All that constituted the power – their armies, means of defense, etc. The word rendered power (<\/span> yad<\/I>) 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<\/span>; 2Ki 11:7<\/span>; Gen 47:24<\/span>. 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<\/span>; Job 27:11<\/span>; Psa 76:5<\/span> (6).<\/P> 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<\/span>. In reference, then, to the meaning of the passage as used by the angel here, the following remarks may be made:<\/P> (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<\/span>.<\/P> (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<\/P> (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.<\/P> (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<\/span>.<\/P> (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 prevalence 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.<\/P><\/p>\n Verse 7<\/span>. Which<\/B><\/I> was <\/B>upon the waters<\/B><\/I>] By this description, he was standing on the water. This is very similar to the description of the angel, Re 10:5-6<\/span>, and in the seventh verse there seems to be a reference to this prophecy “a time, times, and a half.” See the note on Da 7:25<\/span>.<\/P> <\/p>\n He held up his right hand and his left hand unto heaven: here he calls God to witness the truth of this thing: many reasons are given by sundry expositors of it why he held up both hands to heaven. <\/P> 1. For the more sure and solemn confirmation of it. <\/P> 2. To denote the unchangeableness of Gods decrees, both for good to the church, and for evil to her enemies. <\/P> By him that liveth for ever; by God the Father, and by the Deity, which was himself, that liveth for ever, to show the eternal God only knew that decreed it, and would bring it to pass; that he only is master of the times, Act 1:7<\/span>. <\/P> It shall be for a time, times, and an half; it shall be for a long time, and yet a definite time. Some will have all this to be and end in Antiochuss time, but we have proved before that this is a great mistake, and the text and this chapter disprove that conceit. <\/P> When he shall have accomplished to scatter the power of the holy people, all these things shall be finished; which reacheth to the calling of the Jews upon the destruction of antichrist, for till he be down the church will suffer and will not be up, which will fall out upon the pouring out the sixth vial and after, Rev 16:12<\/span>, &c., and the seventh vial, then all is finished, Rev 16:17<\/span>; see also 2Th 2 3<\/span>. The judgment of Christ will not come till the man of sin come and fall. <\/P> <\/p>\n 7. held up . . . right . . . and . .. left hand<\/B>Usually the right hand was held up in affirmationas an appeal to heaven to attest the truth (Deu 32:40<\/span>;Rev 10:5<\/span>; Rev 10:6<\/span>).Here both<\/I> hands are lifted up for the fuller confirmation. <\/P> time, times, and a half<\/B>(Seeon Da 7:25<\/span>). NEWTON,referring this prophecy to the Eastern apostasy, Mohammedanism,remarks that the same period of three and a half years, or 1260prophetic days, is assigned to it as the Western apostasy of thelittle horn (Da 7:25<\/span>); and so,says PRIDEAUX, Mohammedbegan 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 thussetting 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 worldpower, in which the earthly kingdoms rule over the heavenly[AUBERLEN]. “Threeand a half” represents the idea of spiritual trial;<\/I>(besides this certain symbolical<\/I> meaning, there is doubtlessan accurate chronological<\/I> meaning, which is as yet to usuncertain): it is half of “seven,” the complete number, soa semi-perfect state, one of probation. The holy city is trodden bythe Gentiles forty-two months (Re11:2<\/span>), so the exercise of the power of the beast (Re13:5<\/span>). The two witnesses preach in sackcloth 1260 days, andremained unburied three days and a half:<\/I> so the woman in thewilderness: also the same for a “time, times, and a half”(Rev 11:3<\/span>; Rev 11:9<\/span>;Rev 11:11<\/span>; Rev 12:6<\/span>;Rev 12:14<\/span>). Forty-two<\/I>connects the Church with Israel, whose haltings in the wildernesswere forty-two<\/I> (Nu33:1-50<\/span>). The famine and drought on Israel in Elijah’s days werefor “three years and six months” (Luk 4:25<\/span>;Jas 5:17<\/span>); there same period asAntiochus’ persecution: so the ministry of the Man of Sorrows, whichceased in the midst of a week (Da9:27<\/span>) [WORDSWORTH,Apocalypse<\/I>]. <\/P> scatter . . . holypeople<\/B>“accomplished” here answers to “theconsummation” (Da 9:27<\/span>),namely, the “pouring out” of the last dregs of the curse onthe “desolated holy people.” Israel’s lowest humiliation(the utter “scattering of her power”) is the precursor ofher exaltation, as it leads her to seek her God and Messiah (Mt23:39<\/span>).<\/P><\/p>\n And I heard the man clothed in linen, which was upon the waters of the river<\/strong>,…. 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:<\/p>\n when he held up his right hand and his left hand unto heaven<\/strong>; 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:<\/p>\n and sware by him that liveth for ever<\/strong>; 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<\/span>, what he here swears to is,<\/p>\n that it shall be for a time, times, and an half<\/strong>; 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<\/p>\n Re 11:2<\/span>:<\/p>\n and when he shall have accomplished to scatter the power of the holy people<\/strong>: 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:<\/p>\n and then all these things shall be finished<\/strong>; or, as the same glorious Person explains it, “time will be no longer, and the mystery of God will be finished”, Re 10:6<\/span>, 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.<\/p>\n 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.<\/p>\n He says, This angel raised up his hands to heaven Those who consider this action as a symbol of power are mistaken, for without doubt the Prophet intended to manifest the usual method of swearing. They usually raised the right hand, according to the testimony of numerous passages of Scripture. I have raised my hand towards God. (Gen 14:22<\/span>.) Here the angel raises both his hands, wishing by this action to express the importance of the subject. Thus to raise both hands, as if doubling the oath, is stronger than raising the right hand after the ordinary manner. We must consider then the use of both hands as intended to confirm the oath, as the subject was one of great importance. It follows, for a time, times, and half a time I have stated my objection to the opinion of those who think one year, and two, and a half, to be here intended. I confess the passage ought to be understood of that pollution of the Temple which the Prophet has already treated. History clearly assures us that the Temple was not cleansed till the close of the third year, and seven or eight months afterwards. That explanation may suit its own passage, but with reference to the doctrine here delivered, its meaning is very simple, time means a long period, times, a longer period, and a half means the end or closing period. The sum of the whole is this’ many years must elapse before God fulfills what his Prophet had declared. Time therefore signifies a long period; times, double this period; as if he had said, While the sons of God are kept in suspense so long without obtaining an answer to their petitions, the time will be prolonged, nay, even doubled. We see then that a time does not mean precisely one year, nor do times signify two years, but an indefinite period. With respect to the half of a time, this is added for the comfort of the pious, to prevent their sinking under the delay, because God does not accomplish their desire. Thus they rest patiently until this “time” as well as “the times” pass away. Besides, the issue is set before them by the words half a time, to prevent them from despairing through excessive weariness. I admit the allusion to years, but the words are not to be understood literally but metaphorically, signifying, as I have already stated, an indefinite period. <\/p>\n He afterwards adds, And in the complement or consumption of the dispersion or contrition of the hand of God’s people, all these things shall be fulfilled: first, the time must pass away, next, the times must be added, then the half time must follow; all these things must arrive at their accomplishment, and when they are thoroughly completed, says he, then will come the contrition of the hand of the holy people The angel again proclaims how the Church of God should be oppressed by many calamities; and thus the whole of this verse contains an exhortation to endurance, to prevent the faithful from becoming utterly hopeless, and completely losing their spirits, in consequence of their suffering severe and multiplied cares, not for a few months merely, but for a lengthened duration. He uses this phrase, the wearing down of the hand of the holy people — if you please to read it so — metaphorically, meaning, the holy people should be deprived of strength, just as if their hands were completely worn down. Whatever agility men possess is usually shewn in the hands, and they were given to men by God for the special purpose of being extended to all parts of the body, and for executing the ordinary operations of mankind. This metaphor is now very suitable, as the people were so mutilated, as to be deprived of all strength and rigor. This is a slight sketch of the meaning of the clause. <\/p>\n If we read “dispersion” according to the common signification, it will suit very well, since the hand of the holy people should be dispersed; meaning, the Church should be a stranger in the world, and be dispersed throughout it. This was continually fulfilled from that day to the present. How sad is the dispersion of the Church in these days! God indeed defends it by His power, but this is beyond human expectation For how does the body of the Church now appear to us? how has it appeared throughout all ages? surely it has ever been torn in pieces and dispersed. Hence the angel’s prediction is not in vain, if we adopt the interpretation — the hand of the holy people should be dispersed — but yet the end should be prosperous, as he had previously announced, when treating of its resurrection and final salvation. It now follows: <\/p>\n (7) Held up his right hand<\/strong> . . .In general, a person when swearing lifted up the right hand only (see Gen. 14:22<\/span>; Deu. 32:40<\/span>). Both hands are represented here as being raised up, so as to give greater importance to the words. (See Note on Rev. 10:5<\/span>, and comp. Dan. 4:34<\/span>.)<\/p>\n A time, times<\/strong> . . .See Note on Dan. 7:25<\/span>; and observe that any reference to the period of the persecution under Antiochus is impossible, on account of the difference between the measures of time. (See Dan. 7:14<\/span>.)<\/p>\n To scatter.<\/strong>The ancient versions (not the LXX., however) appear to have understood this to mean the dispersion of Israel (see Deu. 7:6<\/span>), and seem to have connected the end,<\/em> of which Daniel speaks, with the cessation of the dispersion of Israel, or, in other words, to have regarded it as a prediction of the re-gathering of Israel, which would immediately precede the coming of Elias. (See the remarks of Theodoret on the passage.) But by the holy people are meant, more probably, those who shall suffer in the last days (comp. Dan. 7:25<\/span>, the saints), and the word scatter means to break in pieces, as Psa. 2:9<\/span>, &c. So that the words imply that the end will not come till the shattering of the power of the saints has been accomplished, or till persecution appears to have stamped out all that remains of godliness. This makes the prophecy accord with Dan. 7:25<\/span> and the parallel passages in the New Testament.<\/p>\n 7<\/strong>. <\/strong> Gabriel held up both hands to heaven in order to strengthen his oath by this double appeal to Jehovah. (Compare Gen 14:22<\/span>; Exo 6:8<\/span>.) Even yet in Syria the strongest oath is by the blood taken from the arm, because the arm represents strength. To uplift the arm suggests swearing by one’s blood and proffering it in its strength as an inviolable covenant with God (Trumbull, Blood Covenant, <\/em> p. 236). The angel swears by the ever-living Jehovah (compare Dan 4:34<\/span>) that it should be for a time, times, and a half<\/strong>. (See notes Dan 7:25<\/span>; Dan 9:27<\/span>.) Interpreters differ as to whether this merely means to reaffirm the truth of the statement previously made (Dan 7:25<\/span>) or whether, in the providence of God, another cycle corresponding to the former as the seventy weeks of Daniel corresponded to the seventy years of Jeremiah should be hinted at here. Even though we explain this strictly according to the historical method, as pointing to the three and a half years which elapsed from the defilement of the sanctuary to the death of Antiochus, we can yet accept it as the prototype of another cycle of suffering which should lengthen into centuries until full deliverance through the Messiah should come (Mat 24:30<\/span>; Mat 24:34<\/span>; Rev 12:14<\/span>). <\/p>\n And when he shall have <\/strong> accomplished<\/strong>, etc. R.V., “and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished.” This refers primarily to Antiochus Epiphanes and the adversaries of God’s people who stood with him against the Maccabean patriots; but this does not exclude its continuous application to the suffering saints in every great crisis of the Christian Church. God rules, and therefore right must ultimately triumph. Notwithstanding this “breaking” of the saints nay often because of the rack and the sword and the fire the power of Jehovah shall be exalted, and beyond even the blessed “end” which Daniel saw shall come another “end,” more triumphant still, when the heavenly Son of man shall enter fully into his kingdom.<\/p>\n ‘And I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by him who lives for ever and ever, that it will be for a time, times and a half. And when they have made an end of breaking in pieces the hand of the holy people, all these things will be finished.’<\/p>\n For the man clothed in linen compare Dan 11:5-6<\/span>; Dan 11:13<\/span>. He was a mighty angel, but not almighty (Dan 11:13<\/span>). Yet his authority was such that he could swear in the name of the Everlasting One how long it would be. It would be for ‘a time, times and a half’. The phrase is similar to the one in Dan 7:25<\/span> but not the same (the one was in Aramaic, this is in Hebrew). Its significance is that it is not a complete period. It is not ‘seven times’ but a broken period of ‘a number of times plus a half’. Here was no equivalent of the divinely perfect seven times, denoting a divinely perfect period, but a foreshortened period indicating that it ended before God’s final purposes were complete. The one acting in this period has no control over it. And yet its length was fixed by God who determined the length of ‘a time’.<\/p>\n This foreshortened period will end ‘when they have made an end of breaking in pieces the power of the holy people’. God will not be specific. But He will assure His people that the time is limited. The breaking in pieces of the power of the holy people will cease in the end. And then will be accomplished all the promises of Dan 9:24<\/span>, and then will follow the resurrection.<\/p>\n It is possible that this has reference to the final part of the seventieth seven in Dan 9:27<\/span>. When the Temple has been destroyed (the sacrifices have ceased) there will be a period of desolation and persecution for God’s people which will continue until the consummation (it has now lasted for nearly two thousand years). His people will be as pilgrims in the world, ever subjected to desolation and persecution. If we consider that he is speaking of the world of his day, which to us is the Middle Eastern world, it is that world which above all has persecuted and desolated the people of God.<\/p>\n The raising of both hands indicated that all was in the hands of God (compare Exo 17:11-12<\/span>), although some have seen it as indicating the intensity of the oath. Normally for an oath one hand would be held up to heaven.<\/p>\n Compare here the one who calls for the end of time in Rev 10:5-6<\/span>. There it was indicating the finishing of the mystery of God, in other words that which only God had known, but had by then been revealed, the mystery of the seven seals. Here it is signifying another mystery, now revealed, that of the finish of what has happened to God’s holy people.<\/p>\n ‘When they have made an end of breaking in pieces the hand of the holy people, all these things will be finished.’ The ominous message here is that the holy people are to be subjected to attempts to break them in pieces, to utterly destroy them. It spoke of persecution and suffering which would attempt to break their ‘hand’, to break their resistance to sin, to tempt to faithlessness, to destroy their faith in God. But it will eventually come to an end in God’s timing. Yet it brings out how important God’s people are to Him. For this is mentioned because all is in consideration of their welfare. ‘The holy people’ are, of course, the true people of God, those who truly believe. In Daniel’s time they represented those among the Jews who were truly responsive from their hearts to God. They would continue on as the people of the Messiah (the Apostles and those who truly believed in the Messiah), ‘the elect race, the holy nation’ of 1Pe 2:9<\/span>, in other words the true believing church of Jesus the Messiah.<\/p>\n Dan 12:7<\/span><\/em><\/strong>. <\/strong>A time, times, and an half<\/em><\/strong><\/strong> This signifies three prophetic years and an half, making one thousand two hundred and sixty prophetic days, <\/em>or one thousand two hundred and sixty years. <\/em>The same time, therefore, is prefixed for the desolation and oppression of the Eastern church, as for the tyranny of the little horn <\/em>in the Western church, chap. Dan 7:25<\/span>. And it is wonderfully remarkable, that the doctrine of Mahomet was first forged at Mecca, and the supremacy of the pope was established by virtue of a grant from the tyrant Phocas, in the very same year of Christ, 606. There is a farther notation of time in the last clause: When the Jews shall be recalled from the dispersion, then all these things shall receive their full and final completion. See Newton. Mr. Wintle reads the last clause of this verse, And after the accomplishment of the dispersions of the holy people, all these things shall be fulfilled.<\/em> <\/p>\n Dan 12:7 And I heard the man clothed in linen, which [was] upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that [it shall be] for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these [things] shall be finished.<\/p>\n Ver. 7. And I heard the man.<\/strong> ] The man Christ Jesus. <\/p>\n <\/p>\n When he held up his right hand and his left hand.<\/strong> ] Assuring and assevering the matter with both hands earnestly. <\/p>\n <\/p>\n That it shall be for a time, and times and a half,<\/strong> ] i.e., <\/em> For a time most certain with God, and by him determined, but to us uncertain and unknown. Broughton thinketh that this term of “three years and a half” showeth the term of Christ’s persecution in the days of his flesh, which was just so many years, But there is more in it than so. See Rev 6:11<\/span> , a parallel text, and such, like glasses set one against another, do cast a mutual light. <\/p>\n <\/p>\n When he shall have accomplished to scatter the power.<\/strong> ] When the Church shall be at the greatest under, when the number of the elect shall be consummated, and they sorely afflicted by the devil and his agents, then shall Christ appear to their relief, as it were, out of an engine. See 2Th 2:7-12<\/span> 1Ti 4:1-3<\/span> Rev 6:12-17<\/p>\n held up his right hand, &c. Reference to Pentateuch (Deu 32:40). App-92. <\/p>\n a time, times, and an half. See App-90and App-91. <\/p>\n he: i.e. the “little horn” or Antichrist. <\/p>\n Dan 12:7<\/p>\n Dan 12:7 And I heardH8085 (H853) the manH376 clothedH3847 in linen,H906 whichH834 was uponH4480 H4605 the watersH4325 of the river,H2975 when he held upH7311 his right handH3225 and his left handH8040 untoH413 heaven,H8064 and swareH7650 by him that livethH2416 for everH5769 thatH3588 it shall be for a time,H4150 times,H4150 and an half;H2677 and when he shall have accomplishedH3615 to scatterH5310 the powerH3027 of the holyH6944 people,H5971 allH3605 theseH428 things shall be finished.H3615 <\/p>\n Dan 12:7<\/p>\n 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.<\/p>\n The heavenly messenger, standing upon the waters of the river holds up his right hand and swears an oath by God that after a period of time, the things mentioned thus far in the vision would be accomplished. The period of time is not given in exacting years, and it could not be. If this time period were exactly given, it would be revealing too much information at the time. This would have been information that the enemies of the Jews could use against them. Apocalyptic language is like that. It is shrouded in mystery in order to conceal the true message from all but to whom it is written. <\/p>\n The period of time is given as a “time, times, and half”. When we add these together, we come up with three and a half “times”. Numbers had a significant meaning to those living in old testament times. This number appears in scripture in a variety of forms. It is half of 7 which symbolizes the perfection of God on earth. The number 3 1\/2 symbolizes that which is incomplete or unspecified. Since seven is complete, then three and one-half is incomplete and represents something indefinite. This number also appears disguised in different forms in scripture. In Rev 11:2 it is represented as forty two months, which is 3 1\/2 years. In Rev 12:6 it appears as 1260 days which is also 3 1\/2 years. In Rev 12:14 it appears as “time and times and half a time” which is how it appears here in Dan 12:7. The reference in Revelation is undoubtedly an indefinite or unspecified period of time. In Dan 7:25 we read almost the exact same wording when he is prophesying about the Roman Empire, “and they [the saints] shall be given into his hand until a time and times and the dividing of time.” All of these forms of 3 1\/2 are symbolic of an indefinite or unspecified period of time.<\/p>\n “and when he shall have accomplished to scatter the power of the holy people”<\/p>\n Keeping in mind, this is a vision given to Daniel, and Daniel, as well as every Jew that would read it would have associated this reference to the “holy people” as the Jewish people. It is also possible that this is a reference to the Christians who were scattered across the Roman Empire due to the destruction of Jerusalem. Keeping in mind that there were many Jewish survivors of the destruction of Jerusalem and they too were scattered all over the Roman Empire. Both Jew and Christian alike were scattered as a result of the destruction of Jerusalem, but this Bible student believes that this reference is more in line with the Jews than the Christians. The text says the “power of the holy people”, which seems to mean their power was broken and disrupted. Certainly this was manifested in a dramatic way with the destruction of the Jerusalem and the temple located therein. <\/p>\n Either way, there can be no doubt this scattering of the holy people is a reference to the 70 AD destruction of Jerusalem by the Roman empire. <\/p>\n he held: Deu 32:40, Rev 10:5, Rev 10:7 <\/p>\n liveth: Dan 4:34, Job 27:2, Jer 4:2 <\/p>\n 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 <\/p>\n a time: That is, 1,260 years, to be reckoned from the time the “saints were delivered into the hand” of “the little horn.” <\/p>\n an half: or, a part <\/p>\n and when: Luk 21:14, Rev 10:7, Rev 11:7-15 <\/p>\n the holy: Dan 8:24, Deu 7:6, Deu 26:19, Isa 62:12, 1Pe 2:9 <\/p>\n Reciprocal: Gen 14:22 – lift Deu 14:2 – General Deu 14:21 – an holy Isa 64:10 – General Dan 4:16 – seven times Dan 7:21 – General Dan 8:16 – make Dan 8:19 – the last Dan 10:5 – and behold Dan 11:36 – till Zec 1:19 – scattered Zec 1:21 – These are the Luk 21:24 – until 2Ti 3:1 – perilous Rev 15:1 – is filled Rev 16:17 – It is Rev 17:17 – until<\/p>\n Dan 12:7. The answer came in figurative language, that it was to be after a time, times and a half. This is the same symbolic prediction that is made in Dan 7:25 and means the “dark ages of 1260 years. The figure is explained at that place which the reader should see. Scatter the power of the holy people refers to the persecutions of Christians by Rome during the dark ages.<\/p>\n Dan 12:7. And he held up his right hand and his left unto heaven It was the general custom, in swearing, to lift up one hand to heaven: see Gen 14:22; Deu 32:40; but here Christ is represented as holding up both his hands, as a greater confirmation of the truth and importance of what he was about to say; and sware by him that liveth for ever By the self-existent and everlasting God. Thus the mighty angel, whom St. John saw, Rev 10:5-6, is brought in, with a plain reference to this vision here, 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 should be no longer any delay of the execution of the divine counsels. That it should be for a time, times, and a half, or, the dividing of time, as it is expressed in Chaldee, Dan 7:25, where see the note, which contains, understood literally, three years and a half, during which time the public sacrifices and worship were discontinued through the persecution of Antiochus, the type of antichrist. But this line of time is expressly applied to the antichristian persecution, Rev 12:14, and is further explained in that chapter, Dan 12:6, by one thousand two hundred and sixty days, which is three years and a half, reckoning three hundred and sixty days to a year: see note on Dan 9:24. And if we suppose each day to signify a year, which is the prophetical sense of the word day, this period of time denotes one thousand two hundred and sixty years: see note on Dan 8:14. And when he shall have accomplished to disperse the power of the holy people When the dispersions of the Jews shall be ended, then the most remarkable events contained in this prophecy shall be fulfilled. The restoration of the Jewish nation is foretold by the prophets, as one of those signal events to be brought to pass in the latter days, or times, of the world. Mr. Mede makes this parallel with those words of Christ, Luk 21:24; Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled; that is, till the times of the fourth monarchy and the reign of antichrist be expired. Many commentators understand this last clause, which speaks of accomplishing to scatter the power of the holy people, not of the termination of the time of their dispersions, but of the beginning of it; and suppose that it will be one thousand two hundred and sixty years, from the beginning to the end of that time. But then, by the power of the holy people, they do not understand the Jews, but the Christians. They do not, therefore, calculate this period from the destruction of Jerusalem by the Romans, and the subsequent dispersion of the Jews; but from the time when the anti- christian usurpers began to scatter the power of true Christians, by false doctrines, persecutions, massacres, and religious wars; and they extend it to the period when these powers shall be subverted.<\/p>\n 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.<\/p>\n (h) Which was as it were a double oath, and did the more confirm the thing.<\/p>\n (i) Meaning, a long time, a longer time, and at length a short time: signifying that their troubles would have an end.<\/p>\n (k) When the Church will be scattered and diminished in such a way as it will seem to have no power.<\/p>\n The first answer 12:7<\/span><\/p>\n The "man" above the river swore by the eternal God that what he was about to say was true. Normally people who swore by God lifted one hand to heaven (cf. Deu 32:40). This Person lifted both hands, thus stressing the truthfulness of what He was about to reveal.<\/p>\n "There must be a reason for the choice of the word translated stream<\/span>. As already indicated, it is the common designation for the Nile river. Possibly, it is deliberately employed here to remind Dan. that just as the Lord had once stood over Egypt, the world-nation which was hostile to God’s people, so now does He stand over the world kingdom, represented symbolically by the Nile stream, actually the Tigris, ready again to deliver His people." [Note: Ibid., p. 259.] <\/span><\/p>\n The meaning of "time, times, and half a time" is quite clearly three and one-half years (cf. Dan 7:25). [Note: Montgomery, p. 475; et al.] <\/span><\/p>\n "The word for ’times’ may originally have been intended as a dual (mo’adayim<\/span>, ’two years’)." [Note: Archer, "Daniel," p. 155.] <\/span><\/p>\n "Shattering" the power of "the holy people" refers to the terrible persecution of the Jews in the end times, previously revealed (Dan 11:36-45). This was good news for Daniel and his people. Even though the future enemy of the Jews would be in control for one week (seven years, Dan 9:27), intense persecution would only be the Jews’ lot for the last half of that period (cf. Zec 14:2-3).<\/p>\n 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 swore by him that liveth forever that [it shall be] for a time, times, and a half; and when he shall have accomplished to scatter … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 12:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22099","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22099","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22099"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22099\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22099"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22099"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22099"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"