e.11. The daily sacrifice. See on ch. 8:11.Taken away. The clause may be translated literally, “and from the time of the taking

away of the continual, even in order to set up the abomination.” This would indicate that the “taking away” was done with the direct intent of setting up the abomination. The focus may be upon the preparatory “taking away” rather than upon the subsequent “setting up.”

The words of this passage are so clearly similar to those of ch. 8:11, 12, and ch. 11:31 (see comments there) that they must all refer to the same event.

A thousand two hundred and ninety days. This time period is mentioned in close connection with the “time, times, and an half” (v. 7), or 1260 days, and the events to occur at the end of these periods are presumably identical. It seems reasonable to understand, then, that these two periods cover approximately the same historical era. The excess of the 1290 over the 1260 is probably to be understood in view of the fact that the beginning of p 881 the 1290 days is focused on the taking away of the “daily sacrifice,” preparatory to the establishment of the “abomination.”

Those who hold to the view that the “daily” represents “paganism” (see on ch. 8:11) subtract 1290 from 1798 and arrive at the date 508. They see in the events surrounding this date, such as the conversion of Clovis, the king of the Franks, to the Catholic faith, and in the victory over the Goths, an important stage in the establishment of the supremacy of the Catholic Church in the West.

Those who hold to the view that the “daily” refers to the continual priestly ministry of Christ in the heavenly sanctuary and to the true worship of Christ in the gospel age (see on ch. 8:11) find no satisfactory explanation of this text. They believe that this is one of those Scripture passages on which future study will shed further light.

12. Blessed is he. The time periods of vs. 7, 11, 12 reach down to the “time of the end” referred to in vs. 4, 9. “Happy” (see on Matt. 5:3), says the angel, is the person who witnesses the dramatic events of the closing scenes of earth’s history. Then, those portions of Daniel that were to be sealed would be understood (see on Dan. 12:4), and soon “the saints of the most High” would “take the kingdom, and possess the kingdom for ever” (ch. 7:18).

Waiteth. This implies that the following prophetic period may be expected to continue beyond the end of the 1290 days. If the 1290 and the 1335 days begin at the same time, the latter period reaches to the year 1843, a significant date in relationship to the great advent awakening in America, generally known as the Millerite movement.1

1. El sacrificio diario. Ver en el cap. 08:11.Quitado. La cláusula puede ser traducido literalmente, "y desde el momento de la toma

de distancia de la continua, incluso con el fin de establecer la abominación." Esto indicaría que la "toma de distancia" se hizo con la intención directa de la creación de la abominación . El foco estará sobre la preparatoria "quitar" más bien que en la posterior "establecer".

Las palabras de este pasaje son tan claramente similares a las del cap. 08:11, 12, y cap. 11:31 (véanse los comentarios allí) que todos ellos deben referirse al mismo evento.

Mil doscientos noventa días. Este período de tiempo se menciona en estrecha relación con los "tiempo, tiempos, y la mitad" (v. 7), o 1.260 días, y los acontecimientos que se

1 Francis D. Nichol, The Seventh-day Adventist Bible Commentary, vol. 4 (Review and Herald Publishing Association, 1978; 2002), 880–881.

produzcan al final de estos períodos son presumiblemente idénticos. Parece razonable entender, entonces, que estos dos períodos cubren aproximadamente la misma época histórica. El exceso del 1290 sobre el 1260 es, probablemente, se ha de entender en vista del hecho de que el comienzo de p 881 los 1290 días se centra en la toma de distancia de la "sacrificio", preparatoria para el establecimiento de la "abominación".

Los que sostienen la opinión de que el "continuo" representa el "paganismo" (ver en cap. 8:11) restar 1290 de 1798 y llegar a la fecha 508. Ellos ven en los sucesos que rodean a esta fecha, tales como la conversión de Clodoveo , el rey de los francos, a la fe católica, y en la victoria sobre los godos, una etapa importante en el establecimiento de la supremacía de la Iglesia católica en Occidente.

Los que sostienen la opinión de que el "continuo" se refiere al ministerio sacerdotal continua de Cristo en el santuario celestial y de la verdadera adoración de Cristo en la era del evangelio (ver en cap. 8:11) no encuentran ninguna explicación satisfactoria de este texto . Ellos creen que este es uno de esos pasajes de la Escritura en la que el futuro estudio arrojará luz.

12. Bienaventurado el. Los períodos de tiempo de frente a 7, 11, 12 llegan hasta el "tiempo del fin" se refiere el vs. 4, 9. "feliz" (ver en Mateo 5: 3.), Dice el ángel, es la persona que sea testigo de los dramáticos acontecimientos de las escenas finales de la historia de la tierra. Entonces, esas porciones de Daniel que iban a ser sellada serían entendidas (ver en Dan. 12: 4), y pronto "los santos del Altísimo" "tomaría el reino, y poseerán el reino para siempre" (cap. 7:18).

Waiteth. Esto implica que se puede esperar el siguiente período profético de continuar más allá del final de los 1290 días. Si los 1290 y los 1335 días comienzan al mismo tiempo, el último período llega hasta el año 1843, una fecha significativa en relación con el gran despertar aparición en Estados Unidos, generalmente conocido como el movimiento millerita./////////////////////////////////////////////////////////////////////////////////////////////

Dan. 12:11, 12. The angel gives to the prophet yet one revelation more regarding the duration of the time of tribulation and its end, which should help him to understand the earlier answer. The words, “from the time that the daily sacrifice shall be taken away, and the abomination of the desolation,” so distinctly point back to Dan. 11:31, that they must here be referred, as there, to the wickedness of Antiochus in his desecrating the sanctuary of the Lord. The circumstance that the קוץש (abomination) is here described as ש�מם and in Dan. 11:31 as מש�מם, indicates no material distinction. In Dan. 11:31, where the subject spoken of is the proceedings of the enemy of God causing desolation, the abomination is viewed as מש�מם, bringing desolation; here, with reference to the end of those proceedings, as ש�מם, brought to desolation; cf. under Dan. 9:27 (p. 740). All interpreters therefore have found in these two verses statements regarding the duration of the persecutions carried on by Antiochus Epiphanes, and have sought to compare them with the period of 2300 evening-mornings mentioned in Dan. 8:14, in order thus to reckon the duration of the time during which this enemy of God shall prosecute his wicked designs.

But as the opinion is regarding the reckoning of the 2300 evening-mornings in Dan. 8:14 are very diverse from each other (see p. 693ff.), so also are they here. First the interpretation of ולתת (and set up) is disputed. Wieseler is decidedly wrong in thinking

that it designates the terminsu ad quem to מעת הוסר (from the time shall be removed), as is generally acknowledged. Hitzig thinks that with ולתת the foregoing infin. הוסר is continued, as Eccles. 9:1, Jer. 17:10; 19:12, and therewith a second terminus a quo supposed. This, however, is only admissible if this second terminus stands in union with the first, and a second terminus ad quem also stands over against it as the parallel to the later terminus ad quem. Both here denote: the daily sacrifice shall be taken away forty-five days before the setting up of the βδέλυγμα ἐρημώσεως, and by so much the date in v. 12 comes below that of v. 11. According to this, both verses are to be understood thus: from the time of the taking away of the daily sacrifice as 1290 days, and from the time of the setting up of the abomination of desolation are 1335 days. But this interpretation is utterly destitute of support. In the first place, Hitzig has laid its foundation, that the setting up of the idol-abomination is separated from the cessation of the worship of Jehovah by forty-five days, only by a process of reasoning in a circle. In the second place, the �ה אשרי המחכ(blessed is he that waiteth), v. 12, decidedly opposes the combining of the 1335 days with the setting up of the idol-abomination; and further, the grammatical interpretation of ;is not justified. The passages quoted in its favour are all of a different character ולתתthere a clause with definite time always goes before, on which the infinitive clause depends. Kranichfeld seeks therefore to take הוסר also not as an infinitive, but as a relative asyndetical connection of the praeter. proph. to עת, by which, however, no better result is gained. For with the relative interpretation of הוסר: the time, since it is taken away … The clause .עת cannot so connect itself that this infinitive yet depends on ולתתbeginning with ולתת cannot be otherwise interpreted than as a final clause dependent on thus here and in Dan. 2:16, as in the passages quoted by Hitzig, in the ;מעת הוסר וגו׳sense: to set (to set up) the abomination, so that the placing of the abomination of desolation is viewed as the object of the taking away of the יד From .(daily sacrifice) תמthis grammatically correct interpretation of the two clauses it does not, however, follow that the setting up of the idol-abomination first followed later than the removal of the daily sacrifice, so that ולתת signified “to set up afterwards,” as Kliefoth seeks to interpret it for the purpose of facilitating the reckoning of the 1290 days. Both can be done at the same time, the one immediately after the other.

A terminus ad quem is not named in both of the definitions. This appears from the words “blessed is he that waiteth …” By this it is said that after the 1335 days the time of tribulation shall be past. Since all interpreters rightly understand that the 1290 and the 1335 days have the same terminus a quo, and thus that the 1290 days are comprehended in the 1335, the latter period extending beyond the former by only forty-five days; then the oppression cannot properly last longer than 1290 days, if he who reaches to the 1335 days is to be regarded as blessed.

With regard to the reckoning of these two periods of time, we have already shown (pp. 692f.) that neither the one nor the other accords with the 2300 evening-mornings, and that there is no ground for reckoning those 2300 evening-mornings for the sake of these verses before us as 1150 days. Moreover, we have there already shown how the diversity of the two statements is explained from this, that in Dan. 8:14 a different terminus a quo is named

from that in Dan. 12:11f.; and besides have remarked, that according to 1 Macc. 1:54, 59, cf. with 4:52, the cessation of the Mosaic order of worship by sacrifice lasted for a period of only three years and ten days. Now if these three years and ten days are reckoned according to the sun-year at 365 days, or according to the moon-year at 354 days with the addition of an intercalary month, they amount to 1105 or 1102 days. The majority of modern interpreters identify, it is true, the 1290 days with the 3 1/2 times (= years), and these two statements agree so far, since 3 1/2 years make either 1279 or 1285 days. But the identifying of the two is not justified. In v. 11 the subject plainly is the taking away of the worship of Jehovah and the setting up of the worship of idols in its stead, for which the Maccabean times furnish an historical fulfilment; in v. 7, however, the angel speaks of a tribulation which extends so far that the strength of the holy people is altogether broken, which cannot be said of the oppression of Israel by Antiochus, since a stop was put to the conduct of this enemy by the courageous revolt of the Maccabees, and the power of valiant men put an end to the abomination of the desolation of the sanctuary. The oppression mentioned in v. 7 corresponds not only in fact, but also with respect to its duration, with the tribulation which the hostile king of the time of the end, who shall arise from the fourth world-kingdom, shall bring upon the holy people, since, as already remarked, the 3 1/2 times literally correspond with Dan. 7:25. But vv. 11 and 12 treat of a different, namely, an earlier, period of oppression than v. 7, so the 1290 and the 1335 days are not reckoned after the 3 1/2 times (vv. 11 and Dan. 7:35); and for the Maccabean period of tribulation there remain only the 2300 evening-mornings (Dan. 8:14) for comparison, if we count the evening-mornings, contrary to the usage of the words (see pp. 692f.), as half-days, and so reduce them to 1150 days. But if herewith we take into consideration the historical evidence of the duration of the oppression under Antiochus, the 1290 days would agree with it only if we either fix the taking away of the legal worship from 185 to 188 days, i.e., six months and five or eight days, before the setting up of the idol-altar on Jehovah’s altar of burnt-offering, or, if these two facta occurred simultaneously, extend the terminus ad quem by six months and five or eight days beyond the day of the re-consecration of the altar. For both suppositions historical evidence is wanting. The former is perhaps probable from 1 Macc. 4:45, cf. with v. 54; but, on the contrary, for the second, history furnishes no epoch-making event of such significance as that the cessation of the oppression could be defined by it.

The majority of modern interpreters, in the reckoning of the 1290 and the 1335 days, proceed from Dan. 8:14, and with them Kliefoth holds, firstly, that the 2300 evening-mornings are 1150 days, the termination of which constitutes the epoch of the re-consecration of the temple, on the 25th of the month Kisleu of the year 148 of the Seleucidan aera (i.e., 164 B.C.); and secondly, he supposes that the terminus a quo of the 2300 evening-mornings (Dan. 8:14 and of the 1290 or 1335 days is the same, namely, the taking of Jerusalem by Apollonius (1 Macc. 1:29ff.), and the setting aside of the יד תמwhich followed immediately after it was taken, about 140 days earlier than the setting up of the idol-altar. As the terminus ad quem of the 2300 evening-mornings the re-consecration of the temple is taken, with which the power of Antiochus over Israel was broken, and the beginning of the restoration made. No terminus ad quem is named in this passage before us, but perhaps it lies in the greater number of the days, as well as in this, that this passage speaks regarding the entire setting aside of the power of Antiochus—an evidence and a clear argument for this, that in Dan. 12:11 and 12 a further terminus ad quem, reaching

beyond the purification of the temple, is to be supposed. This terminus is the death of Antiochus. “It is true,” Kliefoth further argues, “we cannot establish it to a day and an hour, that between the putting away of the daily sacrifice and the death of Antiochus 1290 days intervened, since of both facta we do not know the date of the day. But this we know from the book of the Maccabees, that the consecration of the temple took place on the 25th day of the month Kisleu in the 148th year of the Seleucidan aera, and that Antiochus died in the 149th year; and if we now add the 140 days, the excess of 2300 above 1290 after the consecration of the temple, we certainly come into the year 149. The circumstance also, that in the whole connection of this chapter the tendency is constantly toward the end of Antiochus, the Antichrist, induces us to place the death of that persecutor as the terminus ad quem of the 1290 days. Consequently we shall not err if, with Bleek, Kirmss, Hitzig, Delitzsch, Hofmann, Auberlen, Zündel, we suppose, that as the purifying of the temple is the end of the 2300 evening-mornings, so the death of Antiochus is the end of the 1290 days. The end of the 1335 days, v. 12, must then be an event which lies forty-five days beyond the death of Antiochus, and which certainly attests the termination of the persecution under Antiochus and the commencement of better days, and which at least bears clear evidence of the introduction of a better time, and of a settled and secure state of things. We are not able to adduce proof of such a definite event which took place exactly fort-five days after the death of Antiochus, simply because we do not know the date of the death of Antiochus. The circumstances, however, of the times after the death of Antiochus furnish the possibility of such an event. The successor of Antiochus Epiphanes, Antiochus Eupator, certainly wrote to the Jews, after they had vanquished his host under Lysias, asking from them a peace; but the alienation between them continued nevertheless, and did not absolutely end till the victory over Nicanor, 2 Macc. 11–15. Hence there was opportunity enough for an event of the kind spoken of, though we may not be able, from the scantiness and the chronological uncertainty of the records of these times, to prove it positively.” Hereupon Kliefoth enters upon the conjectures advanced by Hitzig regarding the unknown joyful event, and finds that nothing important can be brought forward in opposition to this especially, that the termination of the 1335 days may be the point of time when the tidings of the death of Antiochus, who died in Babylonia, reached the Jews in Palestine, and occasioned their rejoicing, since it might easily require forty-five days to carry the tidings of that even to Jerusalem; and finally he throws out the question, whether on the whole the more extended period of 1335 days must have its termination in a single definite event, whether by the extension of the 1290 days by fort-five days the meaning may not be, that whoever lives beyond this period of 1290 days, i.e., the death of Antiochus, in patience and in fidelity to the truth, is to be esteemed blessed. “The forty-five days were then only added to express the living beyond that time, and the form of this expression was chosen for the purpose of continuing that contained in v. 11.”

We cannot, however, concur in this view, because not only is its principal position without foundation, but also its contents are irreconcilable with historical facts. To change the 2300 evening-mornings into 1150 days cannot be exegetically justified, because according to the Hebrew mode of computation evening and morning do not constitute a half but a whole day. But if the 2300 evening-mornings are to be reckoned as so many days, then neither their terminus a quo nor their terminus ad quem stands in a definite relation to the 1290 days, from which a conclusion may be drawn regarding the terminus ad quem of the latter. Then the death of Antiochus Epiphanes does not furnish a turning-point for the commencement of a better time. According to 1 Macc. 6:18–54, the war against the Jews

was carried on by his successor Eupator more violently than before. And on the news that Philippus, returning from Persia, sought to deprive him of the government, Lysias advised the king to make peace with the Jews, and to promise to them that they would be permitted to live according to their own laws. On this the Jews opened the citadel of Zion; but the king, after he had entered into it, violated his oath, and ordered its walls to be demolished. It was not till two years after the death of Antiochus Epiphanes that Judas gained a decisive victory over Nicanor, which was celebrated by the Jews by a joyful festival, which they resolved to keep every year in memory of that victory (1 Macc. 7:26–50). In these circumstances it is wholly impossible to suppose an event forty-five days after the death of Antiochus which could clearly be regarded as the beginning of a better time, and of a settled and secure state of things, or to regard the reception in Palestine of the news of the death of Antiochus as an event so joyful, that they were to be esteemed as blessed who should live to hear the tidings.

After all, we must oppose the opinion that the 1290 and the 1335 days are to be regarded as historical and to be reckoned chronologically, ad we are decidedly of opinion that these numbers are to be interpreted symbolically, notwithstanding that days as a measure of time are named. This much seems to be certain, that the 1290 days denote in general the period of Israel’s sorest affliction on the part of Antiochus Epiphanes by the taking away of the Mosaic ordinance of worship and the setting up of the worship of idols, but without giving a statement of the duration of this oppression which can be chronologically reckoned. By the naming of “days” instead of “times” the idea of an immeasurable duration of the tribulation is set aside, and the time of it is limited to a period of moderate duration which is exactly measured out by God. But this is more strictly represented by the second definition, by which it is increased by 45 days: 1335 days, with the expiry of which the oppression shall so wholly cease, that every one shall be blessed who lives till these days come. For 45 days have the same relation to 1290 that 1 1/2 have to 43, and thus designate a proportionally very brief time. But as to this relation, the two numbers themselves show nothing. If we reduce them to the measure of time usual for the definition of longer periods, the 1290 days amount to 54 months, or 3 years and 7 months, and the 1335 days to 44 1/2 months, or 3 years and 8 1/2 months, since generally, and still more in symbolical definitions of time, the year is wont to be reckoned at 12 months, and the months at 30 days. Each of the two periods of time thus amounts to a little more than 3 1/2 years; the first exceeds by 1 month and the second by 2 1/2 months, only a little more than the half of 7 years,—a period occurring several times in the O.T. as the period of divine judgments (see p. 695). By the reduction of the days to years and parts of a year the two expressions are placed in a distinct relation to the 3 1/2 times, which already appears natural by the connection of the two questions in vv. 6 and 8. On the one hand, by the circumstance that the 1290 days amount to somewhat more than 3 1/2 years, the idea that “times” stands for years is set aside; but on the other hand, by the use of “days” as a measure of time, the obscurity of the idea: time, times, and half a time, is lessened, and Daniel’s inquiry as to the end of the terrible things is answered in a way which might help him to the understanding of the first answer, which was to him wholly unintelligible.

Such an answer contains the two definitions of the time under the supposition that the hostile undertakings of Antiochus against Judaism, in their progress and their issue, form a type of the persecution of the last enemy Antichrist against the church of the Lord, or that the taking away of the daily sacrifice and the setting up of the idol- abomination by Antiochus Epiphanes shows in a figure how the Antichrist at the time of the end shall take

away the worship of the true God, renounce the God of his fathers, and make war his god, and thereby bring affliction upon the church of God, of which the oppression which Antiochus brought upon the theocracy furnished a historical pattern. But this typical relation of the two periods of oppression is clearly set forth in Dan. 11:21–12:3, since in the conduct and proceedings of the hostile king two stadia are distinguished, which so correspond to each other in all essential points that the first, Dan. 11:21–35, is related to the second, Dan. 11:35–12:3, as the beginning and the first attempt is related to the complete accomplishment. This also appears in the wars of this king against the king of the south (Dan. 11:25–29, cf. with Dan. 11:40–43), and in the consequences which this war had for his relation to the people of God. On his return from the first victorious war against the south, he lifted up his heart against the holy covenant (Dan. 11:28), and being irritated by the failure of the renewed war against the south and against the holy covenant, he desolated the sanctuary (vv. 30 and 31); finally, in the war at the time of the end, when Egypt and the lands fell wholly under his power, and when, alarmed by tidings from the east and the north, he thought to destroy many, he erected his palace-tent in the Holy Land, so that he might here aim a destructive blow against all his enemies—in this last assault he came to his end (Dan. 11:40–45).

Yet more distinctly the typical relation shows itself in the description of the undertakings of the enemy of God against the holy covenant, and their consequences for the members of the covenant nation. In this respect the first stadium of his enmity against the God of Israel culminates in the taking away of His worship, and in the setting up of the abomination of desolation, i.e., the worship of idols, in the sanctuary of the Lord. Against this abomination the wise of the people of God raise themselves up, and they bring by their rising up “a little help,” and accomplish a purification of the people (Dan. 11:31–35). In the second stadium, i.e., at the time of the end, the hostile king raises himself against the God of gods, and above every god (Dan. 11:37), and brings upon the people of God an oppression such as has never been from the beginning of the world till now; but this oppression ends, by virtue of the help of the archangel Michael, with the deliverance of the people of God and the consummation by the resurrection of the dead, of some to everlasting life, and of some to everlasting shame (Dan. 12:1–3).

If thus the angel of the Lord, after he said to Daniel that he might rest as to the non-understanding of his communication regarding the end of the wonderful things (v. 7), because the prophecy shall at the time of the end give to the wise knowledge for the purifying of many through the tribulation, so answers the question of Daniel as to the �ה that he defines in symbolically significant numbers the duration of the אחרית אלsufferings from the removal of the worship of Jehovah to the commencement of better times, with which all oppression shall cease, then he gave therewith a measure of time, according to which all those who have understanding, who have lived through this time of oppression, or who have learned regarding it from history, may be able to measure the duration of the last tribulation and its end so far beforehand, as, according to the fatherly and wise counsel of God, it is permitted to us to know the times of the end and of our consummation. For, from the comparison of this passage with that in Dan. 8:14 regarding the duration of the crushing under feet of the holy people by the enemy rising from the Javanic world-kingdom, it is clear that as the 2300 evening-mornings do not contain a complete heptad of years, so the 1290 days contain only a little more than half a heptad. In this lies the comfort, that the severest time of oppression shall not endure much longer than

half the time of the whole period of oppression. And if we compare with this the testimony of history regarding the persecution of the Old Covenant people under Antiochus, in consequence of which God permitted the suppression of His worship, and the substitution of idol-worship in its stead, for not fully 3 1/2 years, but only for 3 years and 10 days, then we are able to gather the assurance that He shall also shorten, for the sake of His elect, the 3 1/2 times of the last tribulation. We should rest here, that His grace is sufficient for us (2 Cor. 12:9). For as God revealed to the prophets, who prophesied of the grace that should come unto us, the sufferings of Christ and the glory that should follow, that they might search and inquire what and what manner of time the Spirit of Christ who was in them did signify; so in the times of the accomplishment, we who are living are not exempted from searching and inquiring, but are led by the prophetic word to consider the signs of the times in the light of this word, and from that which is already fulfilled, as well as from the nature and manner of the fulfilment, to confirm our faith, for the endurance amid the tribulations which prophecy has made known to us, that God, according to His eternal gracious counsel, has measured them according to their beginning, middle, and end, that thereby we shall be purified and guarded for the eternal life2

Dan. 12:11, 12. El ángel le da al profeta sin embargo, una revelación más con respecto a la duración del tiempo de tribulación y de su fin, lo que debería ayudarle a entender la respuesta anterior. Las palabras, "desde el momento en que el sacrificio diario será quitado, y la abominación de la desolación", por lo que claramente apuntan de nuevo a Dan. 11:31, que aquí deben ser referidos, ya que, a la maldad de Antíoco en su profanar el santuario del Señor. La circunstancia de que la קוץ hש (abominación) se describe aquí como מםmש y en Dan. 11:31 como מםmמש, indica que no hay distinción material. En Dan. 11:31, donde el sujeto se habla es el procedimiento del enemigo de Dios causando desolación, la abominación es visto como מםmמש, trayendo desolación; aquí, con referencia al final de dicho proceso, como מםmש, asolado; cf. en virtud de Dan. 09:27 (p. 740). Por lo tanto, todos los intérpretes han encontrado en estos dos versos declaraciones con respecto a la duración de las persecuciones llevadas a cabo por Antíoco Epífanes, y han tratado de compararlos con el período de 2300 tardes y mañanas mencionados en Dan. 8:14, con el fin de este modo a tener en cuenta la duración del tiempo durante el cual el enemigo de Dios, pues, procesar a sus diseños malvados.

Pero a medida que la opinión es respecto el cómputo de las 2300 tardes y mañanas en Dan. 08:14 son muy diversas entre sí (véase p. 693ff.), Por lo que también están aquí. En primer lugar se discute la interpretación de ולתת (y establecido). Wieseler es decididamente equivocado al pensar que designa el ad quem terminsu a מעת הוסר (desde el momento del reglamento será eliminado), como es generalmente reconocido. Hitzig piensa que con el se continúa, como Eccles. 9: 1, Jer. 17:10; 19:12, y con ella un הוסר .infin anterior ולתתsegundo término a quo supuesta. Esto, sin embargo, sólo es admisible si este segundo terminal se encuentra en la unión con la primera, y una segunda terminus ad quem también se encuentra enfrente de ella como la paralela a la tarde terminus ad quem. Tanto aquí denotan:.. El sacrificio diario será quitado cuarenta y cinco días antes de la creación de la ἐρημώσεως βδέλυγμα, y por tanto la fecha en v 12 viene debajo de la de v 11. De acuerdo con esto, los dos versos son de debe entenderse así: desde el momento de la toma de distancia del sacrificio diario como 1.290 días, y desde el momento de la puesta en marcha

2 Carl Friedrich Keil y Franz Delitzsch, Commentary on the Old Testament., vol. 9 (Peabody, MA: Hendrickson, 2002), 826–832.

de la abominación de la desolación son 1335 días. Pero esta interpretación es totalmente desprovisto de apoyo. En primer lugar, Hitzig ha establecido su fundación, que el establecimiento de la abominación de ídolos se separa de la cesación de la adoración de Jehová por cuarenta y cinco días, solamente por un proceso de razonamiento en un círculo. . En segundo lugar, la ה xאשרי המחכ (bendito el que espere), v 12, decididamente se opone a la combinación de los 1335 días, con el establecimiento de la abominación de ídolos; y además, la interpretación gramatical de ולתת no está justificada. Los pasajes citados en su favor son todos de un carácter diferente; existe una cláusula con tiempo definido siempre va delante, en la que la cláusula de infinitivo depende. Kranichfeld busca, por tanto, también para tomar הוסר no como un infinitivo, sino como una conexión asyndetical relativa del praeter. proph. a עת, por el cual, sin embargo, hay mejor resultado se obtuvo. Para la interpretación relativa de הוסר: el tiempo, ya que es quitado ... ולתת no pueden conectarse de modo que este infinitivo sin embargo, depende de עת. La cláusula que comienza con ולתת no puede interpretarse de otra manera que como una cláusula final depende de מעת הוסר וגו'; por lo tanto aquí y en Dan. 2:16, como en los pasajes citados por Hitzig, en el sentido de: configurar (establecer) la abominación, por lo que la colocación de la abominación de la desolación es vista como el objeto de la toma de distancia de la יד hתמ (sacrificio diario ). De esta interpretación gramatical correcta de las dos cláusulas no lo hace, sin embargo, se sigue que la puesta en marcha del ídolo-abominación primero seguido más tarde de la eliminación del sacrificio diario, de modo que ולתת significado "para configurar después", como se pretende Kliefoth interpretar él con el fin de facilitar el cálculo de los 1290 días. Ambos se pueden realizar al mismo tiempo, el uno inmediatamente después del otro.

Un terminus ad quem no se nombra en las dos definiciones. Esto se desprende de las palabras "Bienaventurado el que espere ..." Por esto se dice que después de los 1335 días, el tiempo de tribulación será pasado. Dado que todos los intérpretes con razón entender que los 1290 y los 1335 días tienen el mismo término a quo, y por lo tanto que los 1290 días son comprendidos en el 1335, el último período que se extiende más allá de la primera por sólo cuarenta y cinco días, a continuación, la opresión no puede adecuadamente durar más de 1290 días, si el que llega a los 1335 días ha de ser considerada como bendita.

En relación con el cómputo de estos dos períodos de tiempo, ya hemos demostrado (pp. 692f.) Que ni el uno ni los otros acuerdos con los 2300 tardes y mañanas, y que no existe ninguna razón para calculando los 2300 tardes y mañanas por el bien de estos versos ante nosotros como 1150 días. Por otra parte, tenemos ya muestra cómo la diversidad de los dos estados se explica a partir de esto, que en Dan. 8:14 un terminal diferente a quo es el nombre de la de Dan. 12: 11f .; y además han señalado, que de acuerdo con 1 Mac. 01:54, 59, cf. con 04:52, el cese de la orden del mosaico de culto por el sacrificio se prolongó durante un período de sólo tres años y diez días. Ahora bien, si estos tres años y diez días son contados de acuerdo con el sol todo el año en 365 días, o de acuerdo a la luna-año en 354 días con la adición de un mes intercalado, que ascienden a 1105 o 1102 días. La mayoría de los intérpretes modernos identificar, es cierto, los 1290 días con los 3 1/2 veces (= años), y estos dos estados están de acuerdo hasta ahora, desde hace 3 años 1/2 hacen ya sea 1279 o 1285 días. Sin embargo, la identificación de los dos no está justificada. En el v. 11 es el tema claramente la toma de distancia de la adoración de Jehová y la creación de la adoración de ídolos en su lugar, para lo cual los tiempos de los Macabeos suministran una realización histórica; en el v. 7, sin embargo, el ángel habla de una tribulación que se extiende hasta el momento que la fuerza del pueblo santo se rompe por completo, lo que no

se puede decir de la opresión de Israel por parte de Antíoco, ya que una parada fue puesto a la realización de este enemigo valiente por la revuelta de los Macabeos, y el poder de los hombres más valientes puso fin a la abominación de la desolación del santuario. La opresión se ha mencionado en el v. 7 corresponde no sólo de hecho, sino también con respecto a su duración, con la tribulación que el rey hostil del tiempo del fin, que se producirá por el cuarto reino mundial, hará venir sobre la santa las personas, puesto que, como ya se ha observado, los 3 1/2 veces, literalmente, se corresponden con Dan. 07:25. Pero vv. 11 y 12 tratan de una manera diferente, a saber, una anterior, período de opresión que v 7, por lo que los 1290 y los 1335 días no se le cuenta después de los 3 1/2 veces (vv 11 y Dan 7:35...); y para el período macabeo de la tribulación sólo quedan las 2300 tardes y mañanas (. Dan 8:14) para la comparación, si contamos las tardes y mañanas, en contra del uso de las palabras (ver pp. 692f.), ya que la mitad -days, y así reducirlos a 1150 días. Pero si la presente se tiene en cuenta la evidencia histórica de la duración de la opresión bajo Antíoco, los 1290 días estarían de acuerdo con que sólo si nos arregle el arrebatamiento de la adoración legal de 185 hasta 188 días, es decir, seis meses y cinco u ocho días, antes de la puesta en marcha del ídolo-altar en el altar del holocausto de Jehová, o, si estos dos FACTA se produjo al mismo tiempo, ampliar el terminus ad quem por seis meses y cinco u ocho días después del día de la re- consagración del altar. Para ambos supuestos evidencia histórica es querer. El primero es quizá probable de 1 Mac. 04:45, cf. con v 54.; pero, por el contrario, para la segunda, la historia proporciona ningún caso que hace época de tal importancia como que el cese de la opresión se podría definir por el mismo.

La mayoría de los intérpretes modernos, a fin de cuentas del 1290 y los 1335 días, proceda de Dan. 8:14, y con ellos Kliefoth sostiene, en primer lugar, que los 2.300 tardes y mañanas son 1150 días, la terminación de los cuales constituye la época de la re-consagración del templo, en el día 25 del mes Kisleu del año 148 de el aera Seleucidan (es decir, 164 aC); y en segundo lugar, se supone que los terminus a quo de las 2300 tardes y mañanas (Dan 8:14 y de los 1290 o 1335 días es lo mismo, a saber, la toma de Jerusalén por Apolonio (1 Mac 1:... 29ff) y la anulación de la יד hתמ que siguió inmediatamente después de tomarla, cerca de 140 días antes de la puesta en marcha del ídolo-altar. a medida que el terminus ad quem de las 2300 tardes y mañanas se toma la re-consagración del templo , con la que se había roto el poder de Antíoco sobre Israel, y el comienzo de la restauración hecha. No se terminus ad quem se nombra en este pasaje que nos ocupa, pero tal vez se encuentra en la mayor parte de los días, así como en el presente, que este pasaje habla relativo a la configuración de todo un lado del poder de Antíoco-una evidencia y un argumento claro para esto, que en Dan. 12:11 y 12 más un terminus ad quem, llegando más allá de la purificación del templo, es estar supuesta. Este terminal es la muerte de Antíoco. "es cierto," Kliefoth sostiene además, "no podemos establecer que a un día y una hora, que entre quitando el continuo sacrificio y la muerte de Antíoco 1290 días intervinieron, ya que de tanto FACTA no sabemos la fecha del día. Pero esto lo sabemos por el libro de los Macabeos, que la consagración del templo tuvo lugar el día 25 del mes Kisleu en el año 148 de la Legalidad Seleucidan, y que Antíoco murió en el año 149; y si ahora añadimos los 140 días, el exceso de 2300 por encima de 1290 después de la consagración del templo, desde luego entran en el año 149. La circunstancia también, que en toda la conexión de este capítulo es la tendencia constante hacia el final de Antíoco, el Anticristo, nos induce a colocar la muerte de ese perseguidor como el terminus ad quem de los 1290 días. En consecuencia no vamos a errar si, con Bleek, Kirmss, Hitzig, Delitzsch, Hofmann, Auberlen, Zündel, suponemos, que, como la purificación del templo es el final de los 2300

tardes y mañanas, por lo que la muerte de Antíoco es el fin de los 1290 días. El final de los 1335 días, v. 12, entonces debe ser un evento que se encuentra a cuarenta y cinco días más allá de la muerte de Antíoco, y que sin duda da fe de la terminación de la persecución de Antíoco y el comienzo de mejores días, y que al menos es una demostración clara de la introducción de un mejor momento, y de un estado estable y seguro de las cosas. No somos capaces de aportar la prueba de un evento tan clara que tuvo lugar exactamente fortaleza y cinco días después de la muerte de Antíoco, simplemente porque no sabemos la fecha de la muerte de Antíoco. Las circunstancias, sin embargo, de los tiempos después de la muerte de Antíoco, facilitando la posibilidad de tal evento. El sucesor de Antíoco Epífanes, Antíoco Eupator, desde luego escribió a los Judios, después de haber vencido a su huésped bajo Lisias, pidiendo que hagan una paz; pero la alienación entre los continuó, sin embargo, y no terminó totalmente hasta que la victoria sobre Nicanor, 2 Mac. 11-15. Por lo tanto, no había oportunidad suficiente para un evento del tipo que habla, aunque es posible que no pueda, a partir de la escasez y la incertidumbre cronológica de los registros de estos tiempos, para demostrar de manera positiva. "Hereupon Kliefoth entra en las conjeturas adelantadas por Hitzig en relación con el feliz acontecimiento desconocido, y encuentra que nada importante puede adelantarse en oposición a esto, especialmente, que la terminación de los 1335 días puede ser el punto de tiempo que cuando la noticia de la muerte de Antíoco, que murió en Babilonia, llegaron a la Judios en Palestina, y ocasionó su alegría, ya que podría requerir fácilmente cuarenta y cinco días para llevar la buena nueva de que incluso a Jerusalén; y, finalmente, se lanza hacia fuera la pregunta, ya sea en la totalidad del período más prolongado de 1.335 días debe tener su terminación en un solo evento definido, ya sea por la extensión de los 1290 días por la fortaleza y cinco días el significado no puede ser, para que todo aquel vive más allá de este período de 1.290 días, es decir, la muerte de Antíoco, en la paciencia y en la fidelidad a la verdad, debe ser apreciado bendita. "Los cuarenta y cinco días después se añaden solamente para expresar los vivos más allá de ese tiempo, y la forma de esta expresión fue elegido con el propósito de continuar con la contenida en el v. 11."

No podemos, sin embargo, coinciden en este punto de vista, ya que no sólo es su posición principal sin fundamento, sino también su contenido es irreconciliable con los hechos históricos. Para cambiar las 2300 tardes y mañanas en 1150 días, no puede ser justificada exegéticamente, porque de acuerdo con el modo hebreo de la tarde y la mañana el cómputo no constituyen una mitad, pero un día entero. Pero si los 2300 tardes y mañanas se tiene que contar como otros tantos días, entonces tampoco su término a quo ni su terminus ad quem se encuentra en una relación definida con los 1290 días, a partir del cual una conclusión puede extraerse del terminus ad quem de el último. Luego de la muerte de Antíoco Epífanes no proporciona un punto de inflexión para el comienzo de un mejor momento. De acuerdo con 1 Mac. 6: 18-54, la guerra contra los Judios fue continuada por su sucesor Eupátor con más violencia que antes. Y en las noticias que Filipo, al regresar de Persia, trataba de privarlo del gobierno, Lisias aconsejó al rey para hacer la paz con los Judios, y prometer a los que se les permitiría vivir de acuerdo con sus propias leyes. En esta los Judios abrió la ciudadela de Sión; pero el rey, después de haber entrado en ella, violado su juramento, y ordenó a sus paredes de ser demolida. No fue hasta dos años después de la muerte de Antíoco Epífanes que Judas obtuvo una victoria decisiva sobre Nicanor, que fue celebrada por los Judios por un alegre festival, que resolvieron mantener todos los años en la memoria de esa victoria (1 Mac. 7: 26-50). En estas circunstancias, es completamente imposible suponer un evento cuarenta y cinco días después de la muerte de Antíoco, que

claramente podría considerarse como el comienzo de un mejor momento, y de un estado estable y seguro de las cosas, o para considerar la recepción en Palestina de la noticia de la muerte de Antíoco como un evento tan alegre, que iban a ser estimado como bendito quién debe vivir para escuchar las noticias.

Después de todo, hay que oponerse a la opinión de que los 1290 y los 1335 días se han de considerar como histórico y a tener en cuenta por orden cronológico, ad estamos decididamente de la opinión de que estas cifras deben interpretarse simbólicamente, a pesar de que los días como una medida del tiempo son llamados. Esta cantidad parece ser cierto, que los 1290 días denotan, en general, el período de la aflicción más dolorosa de Israel por parte de Antíoco Epífanes por la toma de distancia de la ordenanza del mosaico de culto y el establecimiento de la adoración de ídolos, pero sin dar una declaración de la duración de esta opresión que puede ser contada cronológicamente. Por la denominación de "días" en lugar de "tiempos" la idea de una duración inconmensurable de la tribulación está puesta a un lado, y el tiempo de que se limita a un período de duración moderada, que se mide con exactitud a cabo por Dios. Pero esto es más estrictamente representada por la segunda definición, por la que se incrementa en 45 días: 1335 días, con la expiración de los cuales la opresión cesará tan completamente, que cada uno serán benditas que vive hasta que llegan estos días. Durante 45 días tienen la misma relación con 1290 que 1 1/2 tienen que 43, y por lo tanto designar un proporcionalmente muy breve tiempo. Pero en cuanto a esta relación, los dos números en sí no muestran nada. Si los reducimos a la medida del tiempo habitual para la definición de períodos más largos, la cantidad de 1.290 días, 54 meses o 3 años y 7 meses, y los 1335 días a 44 meses, 1/2 o 3 años y 8 1 / 2 meses, ya que en general, y más aún en las definiciones simbólicas de tiempo, el año acostumbra a tener en cuenta a los 12 meses y los meses a los 30 días. Cada uno de los dos períodos de tiempo equivale, pues, a un poco más de 3 1/2 años; el primero es superior en un 1 mes y la segunda por 2 1/2 meses, sólo un poco más de la mitad de los 7 años, -un periodo que ocurre varias veces en el O.T. como el período de los juicios divinos (véase p. 695). Por la reducción de los días hasta años y partes de un año las dos expresiones se colocan en una relación distinta a las 3 1/2 veces, lo que ya parece natural mediante la conexión de las dos preguntas en vv. 6 y 8. Por un lado, por la circunstancia de que la cantidad de 1.290 días un poco más de 3 1/2 años, la idea de que "los tiempos" viene de años se ha reservado; pero, por otro lado, mediante el uso de "días" como una medida de tiempo, la oscuridad de la idea: el tiempo, tiempos y la mitad de un tiempo, se reduce, y la investigación de Daniel como al final de las cosas terribles que se responda de una manera que le podría ayudar a la comprensión de la primera respuesta, que le fue totalmente ininteligible.

Tal respuesta contiene las dos definiciones del tiempo bajo la suposición de que las empresas hostiles de Antíoco contra el judaísmo, en su progreso y su emisión, forman un tipo de la persecución del último enemigo Anticristo en contra de la iglesia del Señor, o que el quitando del sacrificio diario y el establecimiento de la abominación de ídolos por Antíoco Epífanes muestra en una figura cómo el Anticristo en el momento del fin quitarán el culto del verdadero Dios, renunciar al Dios de sus padres, y hacer guerra de su dios, y con ello traer aflicción sobre la iglesia de Dios, de los cuales la opresión que Antíoco trajo contra la teocracia proporcionó un patrón histórico. Pero esta relación típica de los dos períodos de opresión está claramente establecido en Dan. 11: 21-12: 3, ya que en la conducta y los procedimientos del rey hostil dos estadios se distinguen, por lo cual se corresponden entre sí en todos los puntos esenciales que la primera, Dan. 11: 21-35, se relaciona con el segundo, Dan. 11: 35-12: 3, como el inicio y el primer intento se relaciona

con la realización completa. Esto también aparece en las guerras de este rey contra el rey del sur (Dan. 11: 25-29, cf. con Dan. 11: 40-43), y en las consecuencias que esta guerra tenía para su relación con el pueblo de Dios. A su regreso de la primera guerra victoriosa contra el sur, alzó su corazón contra el pacto santo (Dan. 11:28), y que es irritado por el fracaso de la guerra renovada contra el sur y contra el pacto santo, que desoló el santuario (vv 30 y 31.); Por último, en la guerra en el tiempo del fin, cuando Egipto y las tierras cayó completamente bajo su poder, y cuando, alarmado por noticias desde el este y el norte, él cree que destruirá a muchos, erigió su palacio-tienda en el Tierra Santa, por lo que aquí podría apuntar un golpe destructivo contra todos sus enemigos -en este último asalto llegó a su fin (Dan. 11: 40-45).

Sin embargo, más claramente la relación típica se muestra en la descripción de las empresas del enemigo de Dios contra el pacto santo, y sus consecuencias para los miembros de la nación del pacto. En este sentido, el primer estadio de su enemistad contra el Dios de Israel culmina en la toma de distancia de su culto, y en el establecimiento de la abominación de la desolación, es decir, el culto de los ídolos, en el santuario del Señor. Contra esta abominación a los sabios del pueblo de Dios elevan a sí mismos, y que pueden aportar por su levantarse "un poco de ayuda", y llevar a cabo una purificación del pueblo (Dan. 11: 31-35). En el segundo estadio, es decir, en el momento del fin, el rey hostil plantea a sí mismo contra el Dios de dioses, y por encima de todo dios (Dan. 11:37), y trae al pueblo de Dios una opresión como nunca ha sido desde el principio del mundo hasta ahora; pero esta opresión termina, en virtud de la ayuda del arcángel Miguel, con la liberación del pueblo de Dios y la consumación de la resurrección de los muertos, de unos para vida eterna, y otros para vergüenza eterna (Daniel 12.: 1-3).

Si así el ángel del Señor, después de que él le dijo a Daniel que podría descansar en cuanto a la no comprensión de la comunicación en relación con el final de las cosas maravillosas (v. 7), porque la profecía deberá, en el tiempo del fin dan al conocimiento racional para la purificación de muchos a través de la tribulación, por lo que responde a la pregunta de Daniel como a la ה xית אל hאחר que define en los números simbólicamente significativos de la duración de los sufrimientos de la eliminación de la adoración de Jehová del comienzo de tiempos mejores , con la que toda la opresión cesará, luego se dio con ello una medida de tiempo, según la cual todos aquellos que tienen entendimiento, que han vivido a través de este tiempo de opresión, o que han aprendido con respecto a lo de la historia, puede ser capaz de medir la duración de la última tribulación y su extremo en lo que va de antemano, ya que, según el consejo paternal y sabia de Dios, se permite a nosotros para saber los tiempos del fin y de nuestra consumación. Para, a partir de la comparación de este pasaje con la de Dan. 8:14 con respecto a la duración de la trituración bajo los pies del pueblo santo por el enemigo se levanta de la Javanic-reino mundial, es evidente que a medida que las 2300 tardes y mañanas no contienen un heptad completa de años, por lo que los 1290 días contienen sólo un poco más de la mitad de un heptad. En esto radica la comodidad, que el tiempo más severo de la opresión no podrá soportar mucho más tiempo que la mitad del tiempo de todo el período de la opresión. Y si comparamos con esto el testimonio de la historia en cuanto a la persecución del pueblo del pacto antiguo bajo Antíoco, a consecuencia del cual Dios permitió que la supresión de su culto, y la sustitución de la idolatría en su lugar, por no plenamente 3 1 / 2 años, pero sólo durante 3 años y 10 días, entonces son capaces de reunir la seguridad de que Él también se acorta, por el bien de sus elegidos, los 3 1/2 veces de la última tribulación. Debemos descansar aquí, que su gracia es suficiente para nosotros (2 Cor. 12: 9). Porque así como Dios reveló a los profetas

que profetizaron de la gracia que había de venir á nosotros, los sufrimientos de Cristo y la gloria después de ellas, para que puedan buscar y preguntar qué y qué tiempo indicaba el Espíritu de Cristo que estaba en ellos Qué significaba; por lo que en los tiempos de la realización, nosotros, los que están viviendo no están exentos de buscar y preguntar, pero guiados por la palabra profética a considerar los signos de los tiempos a la luz de esta palabra, y de la que ya se ha cumplido, como se así como de la naturaleza y la forma del cumplimiento, para confirmar nuestra fe, la perseverancia en medio de las tribulaciones que la profecía se ha dado a conocer a nosotros, que Dios, conforme a su eterno designio de gracia, los ha medido de acuerdo con su principio, medio, y al final, para que así nos serán limpios y vigilado por la vida eterna.///////////////////////////////////////////////////////////////////////////////

Epilogue (12:5–13)The angel’s long discourse concludes in 12:4 with the command that Daniel is to “seal

the book.” As indicated earlier, 12:4 was the conclusion of the present apocalypse; so Ginsberg, pp. 30–31. There are two basic opinions regarding the Epilogue that now follows: (1) it is a series of later glosses or additions made by different hands (so Ginsberg, pp. 30–38); and (2) it is an authentic supplement to this lengthy apocalypse (so Montgomery, p. 474, followed by Lacocque, pp. 181–183).

The view is taken here that this section contains material from three different people. In the translation these additions are indicated by one, two, and three slashes, respectively. As indicated in the COMMENT: DETAILED on 9:27, the section comprising 12:5–10, 13 was added by the writer responsible for the core material of ch. 9. This same person put the Book of Daniel into its present form, except for 12:11 and 12:12 which are still later glosses composed by two other hands.

Duration of the Persecution (12:5–12). Two other angels besides the heavenly being who, first introduced in 10:5, acted as narrator of the revelation in chs. 10–12, now appear for the final solemn scene (12:5). As Hitzig has suggested (cited by Keil, p. 487), the reason for the extra two angels is to be found in 12:7—an oath required two or three witnesses (Deut 19:15; cf. Deut 4:26; 30:19; 31:28), and apparently since the oath is made by an angel, angelic witnesses are called for. “The stream” (Hebrew hayeʾôr; cf. NOTE on “who was upstream” in 12:6) is the same body of water first mentioned in 10:4, viz. the Tigris. Two angels also appear in conversation in 8:13–14, another passage most probably composed by the writer of the core apocalypse in ch. 9, who was also responsible for 12:5–10, 13. One of the angels said (cf. NOTE) “to the man clothed in linen,” i.e. the angelus revelator first appearing in 10:5 and later implicitly identified as Gabriel (cf. COMMENT: DETAILED on 11:1), “How long will it be until the end of these awful things?” (12:6). The “awful things” (Hebrew happelāʾôt; cf. NOTE) are presumably the wicked deeds of Antiochus IV detailed in ch. 11, or more specifically the niplāʾôt (see NOTE on 8:24) that Antiochus perpetrated in 8:24 and 11:36, Cf. Delcor, p. 257; and Lacocque, p. 182. The angelus revelator, who was farther upstream from the two newly arrived angels, now raises not only his right hand, the customary one in swearing an oath (Gen 14:22; Deut 32:40; Isa 62:8; Ezek 20:5; Rev 10:5–6), but also his left in order to add greater solemnity to the oath (12:7a). In Daniel’s hearing the angel swears by “him who lives forever” (12:7b); the same phrase is found in 4:31 (in Aramaic) and in the Greek of Sir 18:1 (the Hebrew text of this verse is not extant in the Cairo Geniza fragments or in the Qumran scrolls or in the Masada MS of Sirach). See also Rev 10:6; cf. Deut 32:40. The usual introduction to an oath was

“As Yahweh lives” (Judg 8:19; 1 Sam 14:39, 45; 19:6; 20:3, 21; 25:26, 34, etc.). What the angelus revelator swears in answer to the question addressed to him is that it would be “for a year, two years, and half a year” (12:7b), the identical expression used in 7:25. In 9:27, the time span is exactly the same, “half a week,” i.e. of years, or three and a half years. In 8:14, however, the duration of the villainy is “two thousand and three hundred evenings and mornings,” or 1,150 days, a period of time that only approximates the three and a half years given in 7:25; 9:27; and 12:7. For the exegesis cf. COMMENT: DETAILED on 7:25 and 9:27. The last clause of 12:7 is obscure in the MT; the translation here is based on an emended Hebrew text; cf. Textual Note yy-yy. “The desecrator of the holy people” (12:7c) is Antiochus IV whose power would be “brought to an end” after the three and a half years have elapsed, when “all these things” prophesied in ch. 11 “would be accomplished.”

Baffled by what he hears, Daniel politely addresses the angelus revelator as “my lord,” a title of respect used by the seer also in 10:16, 17, 19, and then asks the angel to explain the conversation (12:8; cf. NOTE). Daniel, who had previously been granted understanding of the revelation because of his prayers and penance (10:2–3, 12), was instructed in 12:4 to “keep the words secret and seal the book”; cf. COMMENT: DETAILED on 12:4. But now in 12:8, he appears confused and in need of an explanation. Doubtless, this ploy is used by the glossator to heighten the sense of mystery given in the prediction made here as well as in 7:25; 8:14; and 9:27. But the angel gives Daniel little satisfaction, merely reminding him that “the words are secret and sealed until the time of the final phase” (12:9), something the seer should have been already aware of from the instructions he received in 12:4. In other words, since the words of the revelation are now sealed, no new information can be given. As Ginsberg rightly points out (p. 31), the words “hidden (or secret) and sealed,” borrowed from 12:4, have acquired in 12:9 the figurative sense of “obscure and mysterious.” Thus, 12:8–9 can be viewed as further evidence that the present section (12:5–10, 13) was composed by the glossator and not by the author of the apocalypse which began in 10:1 and ended in 12:4.

“The final phase” will be a time when “the multitude will be cleansed, purified, and refined” (12:10a). Here again “the multitude,” Hebrew rabbîm, appear as in 11:33, 44 and 12:2–3, and accordingly it seems wisest to take rabbîm as referring to the pious Jews who are or will be subjected to tribulation under Antiochus IV. In 11:35, only the wise leaders of the people were said to be tested “to refine, cleanse, and purify them”; note the different order of the verbs. Now the process of purgation will extend to all the faithful; cf. COMMENT: DETAILED on 11:35. “But the wicked will be proved wicked,” i.e. they will fill up the measure of their wickedness; cf. Rev 22:10. There is chiastic order in the Hebrew words of the last part of 12:10: lōʾ yābînû kol-rešāʿîm wehammaśkîlîm yābînû, literally, “They shall not understand (it), all the wicked, but those who act wisely will understand.” Most likely, what is meant here is that the renegade Jews will not understand the significance of the events occurring “in the time of the final phase,” whereas the wise Jews of the loyal opposition to Antiochus will have a profound understanding of these realities. Although the phrase “those who act wisely,” Hebrew hammaśkîlîm, refers only to the faithful leaders of the people in 11:33, 35 and 12:3, it appears quite plausible that here in 12:10 the expression also includes all the common folk, “the multitude,” Hebrew rabbîm, mentioned at the beginning of the verse, who “will be cleansed, purified, and refined” by persecution and adversity.

It is commonly admitted by exegetes that 12:11–12 are successive glosses, the purpose of which is to add a few more days to the 1,150-day period predicted in 8:14 as the duration

of the time when the daily sacrifice, Hebrew tāmîd, would be suspended and the Temple would be defiled by “the appalling abomination” (8:13). The theory is that when those 1,150 days came and went without the Temple being cleansed, some zealous and holy Jew changed the number (12:11) to 1,290 days (the marginal reading in Syh. has 2,290 days!). Then when nothing happened on the 1,290th day, another equally concerned Jew upped the number to 1,335 days (12:12), a duration of time that also appears in Ascension of Isaiah. The new calculation is prefaced with the pious remark, “Blessed is the one who has patience and perseveres” (a reminiscence of Isa 30:18). The trouble with this theory is that according to I Maccabees, the Temple was defiled on 6 December 167 B.C. (1 Macc 1:54) and rededicated by Judas Maccabeus on 14 December 164 B.C. (1 Macc 4:52), a period of three years and eight days in the Julian calendar, or a sum of 1,103 days—(365×3)+8—somewhat less than the 1,150 days predicted in 8:14, and the three and a half years or 1,260 days (forty-two months, each of thirty days), predicted in 7:25; 9:27; and 12:7; cf. COMMENT: DETAILED on 7:25 and 9:27. In view of these circumstances, it seems best to admit that what the glossators had in mind as happening at the end of the 1,290 days in 12:11 and 1,335 days in 12:12 simply cannot be ascertained with any confidence. Only guesses are possible. Nevertheless, since none of the predicted numbers in 7:25; 8:14; 9:27; and 12:7 were meant to be understood as being mathematically precise, it appears plausible that the calculations in 12:11 and 12:12, whatever the respective terminus ad quem may refer to, were also intended only as round numbers. For a fine survey of commentators’ attempts at explaining these numbers, cf. Linder, pp. 489–494; a more recent study was attempted by C. Schedl who appropriately entitles his article “Mystische Arithmetik oder geschichtliche Zahlen (Dan., 8, 14; 12, 11–13),” BZ 8 (1964), 101–105. Whether or not it has any significance at all, it may be noted that 1,290 days (12:11) equal forty-three months of thirty days each (cf. 6:8, 13), and that 1,335 days (12:12) equal forty-four and a half such months. At this point the reader should be reminded that it is not unusual for numbers in the Bible to be used, disconcertingly, for purposes other than precise counting. A number may be given exclusively for its symbolic value; e.g. “four” signifies the world (which was thought to have four corners), “six” imperfection, “seven” perfection or totality, “three and a half” gross imperfection (the predicted duration in years of the persecution in 7:25; 9:27; and 12:7; cf. also Rev 11:2 where this same duration of adversity is predicted), “twelve,” the tribes of Israel, “thousand,” immensity. Unfortunately, the symbolism of some numbers, undoubtedly obvious to the biblical writers and their original audiences, eludes today’s readers completely.

Final Words to Daniel (12:13). As already suggested above, this verse originally came after, and was written by the same author of, 12:5–10. Daniel the seer, whom the pseudonymous second-century B.C. author of this apocalypse fictionally situated in 536 B.C. (10:1), is now told by the angelus revelator to take his rest, i.e. in the grave (Isa 57:1–2) with the saints (Wisd Sol 3:3; 4:7; Rev 14:13). The grave, however, will not be Daniel’s permanent resting place, for the angel assures him that he will rise for his “reward at the end of the days.” The word for “the days” here is Hebrew yāmîn, with the Aramaic masculine plural ending -în in place of the normal Hebrew ending -îm; this phenomenon is another indication that the Hebrew parts of Daniel were translated from Aramaic, as was pointed out in the Introduction, Part III. Nowhere else in the Hebrew Bible is yāmîn spelt this way. Hebrew gôrāl, here translated “reward,” but literally, “lot, allotted portion, assignment,” is employed in the spiritual sense also in Jer 13:25 where the word means

“destiny”; cf. also Micah 2:5; Ps 125:3; Col 1:12 (so Montgomery, p. 478). The “reward at the end of the days” is resurrection unto glory in God’s Kingdom; cf. Isa 26:19.

On this peaceful and hopeful note the Book of Daniel comes to a close. As M. Stuart appositely observes (cited in Montgomery, p. 478), this conclusion is “an assurance full of comfort to him, who was now very far advanced in life; and full of comfort to all who walk in his steps, and are animated by his spirit.”3

Epílogo (12: 5-13)largo discurso del ángel concluye en 12: 4 con el comando que Daniel es como se

indicó anteriormente, 12 "sella el libro.": 4 fue la conclusión de la presente apocalipsis; por lo Ginsberg, pp. 30-31. Hay dos opiniones básicas en relación con el Epílogo que ahora sigue: (1) es una serie de glosas o adiciones posteriores realizados por diferentes manos (. Modo Ginsberg, pp 30-38); y (2) es un auténtico complemento de este largo apocalipsis (así Montgomery, p. 474, seguido de LaCocque, pp. 181-183).

La vista está tomada aquí que esta sección contiene material de tres personas diferentes. En la traducción de estas adiciones se indican con uno, dos, y tres barras, respectivamente. Como se indica en el comentario: detallada sobre 9:27, que comprende la sección 12: 5-10, 13 se añadió el escritor responsable del material del núcleo de ch. 9. Esta misma persona puso el libro de Daniel en su forma actual, a excepción de 12:11 y 12:12 que son aún más adelante glosas compuesta por otros dos manos.

Duración de la persecución (12: 5-12). Otros dos ángeles además el ser celestial que, por primera vez en 10: 5, actuaron como narrador de la revelación en los caps. 10-12, ahora parece que para la escena solemne final (12: 5). Como Hitzig ha sugerido (., Citado por Keil, p 487), la razón de los dos ángeles adicionales se encuentra en 12: 7-juramento requiere dos o tres testigos (Deut 19:15; Deuteronomio 4:26; 30:19; 31:28), y al parecer ya que el juramento se hace por un ángel, angelical testigos se requieren. "La corriente" (haye'ôr hebreo; cf. Nota sobre "que estaba aguas arriba" en 12: 6) es la misma masa de agua mencionado en primer lugar en 10: 4, a saber. Tigris. Dos ángeles también aparecen en la conversación en 8: 13-14, otro pasaje más probablemente compuesta por el escritor del Apocalipsis núcleo en el cap. 9, que también era responsable del 12: 5-10, 13. Uno de los ángeles dijo (véase NOTA) "al hombre vestido de lino", es decir, el revelador angelus apareciendo por primera vez en 10: 5 y más tarde identificado implícitamente como Gabriel (cf. COMENTARIO: detallada sobre 11: 1), "¿Cuánto tiempo pasará hasta el final de estas cosas terribles?" (12: 6). Las "cosas terribles" (happelā'ôt hebreo; cf. nota) son presumiblemente las malas acciones de Antíoco IV se detallan en el cap. 11, o más específicamente la niplā'ôt (ver nota en 8:24) que Antíoco perpetrado en 08:24 y 11:36, cf. Delcor, p. 257; y LaCocque, p. 182. El revelador angelus, que estaba más lejos aguas arriba de los dos ángeles recién llegados, actualmente, se plantea no sólo su mano derecha, el acostumbrado en hacer un juramento (Gen 14:22; Deuteronomio 32:40; Isaías 62: 8; Ez 20 : 5; Ap 10: 5-6), sino también su izquierda con el fin de agregar mayor solemnidad al juramento (12: 7a). En la audición de Daniel el ángel jura por "el que vive por los siglos" (12: 7b); la misma frase se encuentra en 4:31 (en arameo) y en el griego de Sir 18: 1 (el texto hebreo de este verso no es existente en los fragmentos Cairo Geniza o en los rollos de Qumrán o en el Masada MS del Eclesiástico) . Ver también Rev 10: 6; cf. Dt 32:40. La introducción de costumbre a un juramento era "la vida del Señor" (Jue 8:19; 1 Sam 14:39,

3 Louis F. Hartman y Alexander A. Di Lella, The Book of Daniel: a new translation with notes and commentary on chapters 1-9 (New Haven; London: Yale University Press, 2008), 311–315.

45; 19: 6; 20: 3, 21; 25:26, 34, etc.). Lo que los jura Revelador angelus en respuesta a la pregunta que se le dirigen es que sería "por un año, dos años, y la mitad de un año" (12: 7b), la expresión idéntica utiliza en 07:25. En 9:27, el lapso de tiempo es exactamente el mismo, "la mitad de la semana, es decir," de años, o tres años y medio. En 8:14, sin embargo, la duración de la villanía es "dos mil y trescientas tardes y mañanas", o 1.150 días, un período de tiempo que sólo se aproxima a los tres años y medio que figuran en 7:25; 09:27; y 12: 7. Para la exégesis cf. COMENTARIO: detallada sobre 7:25 y 9:27. La última cláusula del 12: 7 es oscura en el MT; la traducción que aquí se basa en un texto hebreo enmendado; cf. Pruebas Nota aa-aa. "El profanador del pueblo santo" (12: 7c) es Antíoco IV cuyo poder sería "llevado a su fin" después de los tres años y medio transcurridos, cuando "todas estas cosas" profetizaron en el cap. 11 "se llevarían a cabo."

Desconcertado por lo que oye, Daniel se dirige amablemente el revelador angelus como "mi señor", un título de respeto utilizado por el vidente también en 10:16, 17, 19, y luego le pregunta al ángel para explicar la conversación (12: 8; véase NOTA). Daniel, que previamente había sido concedida la comprensión de la revelación a causa de sus oraciones y penitencia (10: 2-3, 12), fue instruido en 12: 4 "mantener en secreto las palabras y sella el libro"; cf. COMENTARIO: detallada sobre 12: 4. Pero ahora, en 12: 8, que parece confundido y con necesidad de una explicación. Sin duda, esta maniobra es utilizada por el glosador para aumentar la sensación de misterio dado en la predicción hecha aquí, así como en 7:25; 08:14; y 09:27. Pero el ángel da a Daniel poca satisfacción, se limitó a recordar que "las palabras son cerradas y selladas hasta el tiempo de la fase final" (12: 9), algo que el vidente debería haber sido ya es consciente de de las instrucciones que recibió en 12: 4. En otras palabras, puesto que las palabras de la revelación están selladas, no hay nueva información se puede dar. Como Ginsberg señala con razón (p. 31), las palabras "ocultos (o secretos) y sellados," tomados de 12: 4, han adquirido en 12: ". Obscuro y misterioso" 9 el sentido figurado de esta manera, 12: 8 -9 puede ser visto como una prueba más de que la presente sección (12: 5-10, 13) estaba compuesto por el glosador y no por el autor del apocalipsis que se inició en 10: 1 y terminó en 12: 4.

"La fase final" será un momento en que "se limpiará la multitud, purificado y refinado" (12: 10a). También en este caso "la multitud", rabbim hebreo, aparece como en 11:33, 44 y 12: 2-3, y por lo tanto parece más prudente tomar rabbim que se refiere a los Judios piadosos que tengan o hayan de ser sometidos a la tribulación bajo Antíoco IV . En 11:35, se decía que sólo los líderes sabios de las personas a ser probado "para refinar, limpiar y purificar ellos"; tenga en cuenta el diferente orden de los verbos. Ahora el proceso de purificación se extenderá a todos los fieles; cf. COMENTARIO: detallada sobre 11:35. "Pero los malvados se probará malvados", es decir, van a llenar la medida de su maldad; cf. Rev 22:10. Hay orden quiástica en las palabras hebreas de la última parte de 12:10: lō' yābînû estaca-rešā'îm wehammaśkîlîm yābînû, literalmente ". Se deberá entender que no (se), todos los impíos, pero los que actúan sabiamente va a entender" más probablemente, lo que se quiere decir aquí es que los Judios renegados no va a entender el significado de los acontecimientos que ocurren "en el momento de la fase final", mientras que los Judios sabios de la oposición leal a Antíoco tendrá un profundo conocimiento de estas realidades. Aunque la frase "aquellos que actúan con prudencia," hammaśkîlîm hebreo, se refiere sólo a los líderes fieles del pueblo en 11:33, 35 y 12: 3, parece bastante plausible que aquí en 12:10 la expresión también incluye toda la común popular, "la multitud", rabbim hebreo, mencionado al principio del verso, que "será limpiado, purificado y refinado" por la persecución y la adversidad.

Es comúnmente admitido por los exegetas que 12: 11-12 son glosas sucesivas, cuyo objetivo es añadir unos días más para el período de 1150 días predicho en 08:14 como la duración del tiempo en que el sacrificio diario, hebreo TAMID, sería suspendido y el templo estaría contaminado por "la abominación espantosa" (8:13). La teoría es que cuando esos 1.150 días iban y venían sin el templo está limpiando, algunos Judio celoso y santo cambió el número (12:11) a 1,290 días (la lectura marginal en Syh. Tiene 2.290 días!). Luego, cuando no pasó nada en el día 1290a, otro igualmente preocupado Judio elevó el número a 1.335 días (12:12), una duración de tiempo que también aparece en la Ascensión de Isaías. El nuevo cálculo se prologó con la observación piadosa, "Bendito es el que tiene la paciencia y persevera" (una reminiscencia de Isa 30:18). El problema con esta teoría es que de acuerdo a I Macabeos, el templo fue contaminado el 6 de diciembre 167 aC (1 Mac 1:54) y dedicado de nuevo por Judas Macabeo el 14 de diciembre 164 aC (1 Mac 4:52), un período de tres años y ocho días en el calendario Juliano, o una suma de 1.103 días- (365 x 3) + 8-algo menor que los 1.150 días previstos en 8:14, y el tres años y medio o 1,260 días (cuarenta y dos meses, cada uno de los treinta días), predijo en 7:25; 09:27; y 12: 7; cf. COMENTARIO: detallada sobre 7:25 y 9:27. En vista de estas circunstancias, parece mejor que admitir que lo que los glosadores tenían en mente como ocurre al final de los 1.290 días de 12:11 y 12:12 en 1.335 días simplemente no puede determinarse con certeza. Sólo conjeturas son posibles. Sin embargo, dado que ninguno de los números pronosticados en 7:25; 08:14; 09:27; y 12: 7 estaban destinados a ser entendida como matemáticamente precisa, parece plausible que los cálculos de 12:11 y 12:12, cualquiera que sea la respectiva terminus ad quem se refieren, la también estaban destinados sólo como números redondos. Para un buen estudio de los intentos de los comentaristas de explicar estos números, cf. Linder, pp 489-494.; un estudio más reciente se intentó por C. Schedl que apropiadamente titula su artículo "mystische Arithmetik oder Geschichtliche Zahlen (Dan, 8, 14;. 12, 11-13)," BZ 8 (1964), 101-105. Si es o no tiene ningún significado en absoluto, se puede señalar que 1.290 días (12:11) equivalen a cuarenta y tres meses de treinta días cada uno (cf. 6: 8, 13), y que 1.335 días (12:12) igualdad de cuarenta y cuatro años y medio de estos meses. En este punto, el lector debe recordar que no es inusual que los números en la Biblia para ser utilizados, desconcertante, para fines distintos de recuento preciso. Un número puede ser dada exclusivamente por su valor simbólico; por ejemplo "Cuatro" significa el mundo (que se cree que tiene cuatro esquinas), "seis" imperfección "siete" la perfección o la totalidad, la imperfección bruta "tres años y medio" (la duración prevista en los años de la persecución en 7:25; 09:27 y 12: 7; véase también Apocalipsis 11: 2, donde se predice esta misma duración de la adversidad), "doce", las tribus de Israel, "mil" inmensidad. Por desgracia, el simbolismo de algunos números, sin lugar a dudas evidentes a los escritores bíblicos y sus audiencias originales, elude a los lectores de hoy por completo.

Palabras finales a Daniel (12:13). Como ya se ha sugerido anteriormente, este verso originalmente vino después, y fue escrito por el mismo autor de, 12: 5-10. Daniel el vidente, quien el seudónimo aC-siglo II autor de este apocalipsis ficticia situada en el 536 aC (10: 1), ahora se cuenta por el revelador angelus encontrar su descanso, es decir, en la tumba (Is 57: 1-2) con los santos (Sab Sol 3: 3; 4: 7; Ap 14:13). La tumba, sin embargo, no va a ser lugar de descanso permanente de Daniel, porque el ángel le asegura que él se levantará por su "recompensa al final de los días." La palabra para "los días" aquí es Yamin hebreo, con lo masculino arameo -En terminación de plural en lugar del hebreo normal, terminando -im; este fenómeno es otro indicio de que las partes hebreo de Daniel fueron traducidos del arameo, como se ha señalado en la introducción, la parte III. En ningún otro

lugar en la Biblia en hebreo se escribe Yamin esta manera. Góral hebreo, aquí traducida como "recompensa", sino, literalmente, "mucho, porción asignada, misiones," se emplea en el sentido espiritual también en Jeremías 13:25, donde la palabra significa "destino"; cf. También Miqueas 2: 5; Sal 125: 3; Col 1:12 (así Montgomery, p. 478). La "recompensa al final de los días" es la resurrección a la gloria en el reino de Dios; cf. Isa 26:19.

En esta nota pacífico y esperanzador el Libro de Daniel llega a su fin. Como M. Stuart observa pertinentemente (. Citado en Montgomery, p 478), esta conclusión es "una garantía completa de consuelo para él, que estaba ahora muy muy avanzada en la vida; y "lleno de comodidad a todos los que caminan en sus pasos, y están animados por su espíritu.///////////////////////////////////////////////////////////////////////

Ver. 11.—And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. The Septuagint is, “From the time the sacrifice is taken away for ever, and the abomination of desolation is prepared to be set up, are a thousand two hundred and ninety days.” The translator must have had ע�לת (‘olath) before him, and read it ע�לה (‘olah), else he could not have translated ירתמ “for ever,” and written “sacrifice” also. The Hebrew copyist, following the usage of Palestine, which makes “sacrifice” understood after “continual,” had omitted it in the text followed by the Massoretes. Theodotion’s rendering is, “From the time of the change of the daily sacrifice (ἐν δελεχισμός) and the abomination of desolation set up (“given,” δοθήσεται) is a thousand two hundred and ninety days.” The Peshitta and Vulgate do not call for remarks. This verse is a veritable crux interpretum. From the time that the daily sacrifice shall be taken away. This event is referred to in ch. 11:31. Whether the eleventh chapter is earlier or later is in our opinion scarcely doubtful. Also in ch. 8:11 we have the taking away of the daily sacrifice mentioned as one of the deeds of Antiochus. While the reference in ch. 11 and ch. 8 is to the action of Antiochus, it is not necessary to maintain that this refers to him; other oppressors might take away the daily sacrifice. This clause certainly seems to give the terminus a quo, but it is difficult to fix the date in question. Certainly from the fact that the words used here are used by the writer of the eleventh chapter to describe the actions of Antiochus, and that in 1Mac. 1:54 here is also a similar identification, we might be inclined to take the event here mentioned as the starting-point of the twelve hundred and ninety days. But the acknowledged impossibility of fitting the days to the chronology militates against this view. And the abomination that maketh desolate set up. At first sight the reader is inclined to follow Wieseler, and regard this as a statement of the terminus ad quem. The grammatical difficulties against this view are forcible. Although ן … ל מ , “from” and “to,” are sometimes used for ן … עד מ “from … until,” it is rare, and the intrusion of ו, “and,” is strong against this interpretation. Yet it seems strange that two termini a quo should be assigned and no terminus ad quem. A thousand two hundred and ninety days. While this seems to be the same period as that reckoned in the seventh verse, “a time, times, and half a time,” yet it is not absolutely coincident. It is thirty days more than three and a half times the prophetic year of three hundred and sixty, and eleven days more than three and a half mean solar years. As we have already said, if we take the profanation of the temple, 25th Casleu, 145 Seleucid era, as our starting-point, it is impossible to fix any great deliverance or any event of importance which happened some three years and seven months after. Antiochus may have died seven months after the news arrived of the reconsecration of the

temple; but we have no data. As above stated, the death of Antiochus wrought but little alteration in the condition of the Jews. If we regard the days as literal days, there is one period that nearly coincides with the twelve hundred and ninety days—our Lord’s ministry upon the earth. It is difficult to understand how our Lord’s commencing his ministry was the removing of the daily sacrifice. Yet in the “heavenlies” it might be so. Further, we sometimes reckon “from” a period to come, as we can say, “We are yet—weeks from harvest, midsummer, or Christmas.” So the Crucifixion as the fulfilment of all the sacrifices of the Law may be regarded as their removal. Certainly in his crucifixion was the real abomination which maketh desolate set up. It suits the next verse. From our Lord’s crucifixion to his ascension there would be exactly forty-five days if, as is commonly believed, his ascension, as his resurrection, took place on a Sunday. This, however, is merely a thought thrown out. If we take the date ind cated by our Lord, the war against the Jews, dating from Vespasian’s march to Ptolemais in the beginning of A.D. 67 to the capture of the temple and the cessation of the daily sacrifice (Josephus, ‘Bell. Jud.,’ vi. 2. 1), is not far off twelve hundred and ninety days. From this to the final capture of the city is close upon forty-five days. If we, however, take a day for a year, then another series of possible solutions are before us, all more or less faulty. One has the merit of postponing the solution to a date still future. The capture of Jerusalem by the Arabs in A.D. 637 is made the starting-point; if we add to that twelve hundred and ninety years, we have A.D. 1927. The Mohammedan power may have fallen by that time; anything may have happened then. All these various solutions, all more or less unsatisfactory, prove that no solution is possible. If the fulfilment is yet in the future, circumstances may convey to us the interpretation. We must remember the vision was sealed to “the time of the end.” Professor Fuller suggests that Babylonian discovery may at some future date throw light on Daniel’s use of numbers.

Ver. 12.—Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. None of the versions occasion any remark. Blessed is he that waiteth. It might be rendered, Oh the blessednesses of him that waiteth! This implies that forty-five days or years after the unknown event that terminates the twelve hundred and ninety days, another event of yet more surpassing interest, and fraught with yet greater benefit, shall occur. It seems most natural to regard this period as including in it that which precedes, though there is no grammatical reason why this period should not commence at the expiry of the twelve hundred and ninety days. In the latter case we are fully more at sea than before.4

Ver. 11.-Y desde el momento en que el sacrificio diario será quitado, y la abominación desoladora, habrá mil doscientos noventa días. La Septuaginta es, "Desde el momento en que el sacrificio es quitado para siempre, y la abominación de la desolación está preparado para ser establecido, son mil doscientos noventa días." El traductor debe haber tenido לת mע ( 'olath) delante de él y leerlo לה mע ('olah), de lo contrario no podría haber traducido יר hתמ "para siempre", y escrito "sacrificio" también. El copista hebreo, siguiendo el uso de Palestina, lo que hace "sacrificio" entendida después de "continua", había omitido en el texto seguido por los masoretas. Representación Theodotion es: "Desde el momento del cambio del sacrificio diario (ἐν δελεχισμός) y la abominación de la desolación establecido (" dado ", δοθήσεται) es de mil doscientos noventa días." La Peshitta y la Vulgata no llaman por los comentarios. Este verso es un punto crucial interpretum verdadera. Desde el

4 H. D. M. Spence, The Pulpit Commentary: Daniel (Logos Research Systems, Inc., 2004; 2004), 340–341.

momento en que el sacrificio diario será quitado. Este evento se hace referencia en el cap. 11:31. Si el capítulo once es anterior o posterior, es en nuestra opinión apenas dudosa. También en el cap. 08:11 tenemos el quitando del sacrificio diario mencionado como una de las obras de Antíoco. Mientras que la referencia en el cap. 11 y ch. 8 es la acción de Antíoco, no es necesario mantener que esto se refiere a él; otros opresores para llevarse el sacrificio diario. Esta cláusula ciertamente parece dar el término a quo, pero es difícil fijar la fecha en cuestión. Ciertamente, desde el hecho de que las palabras que se utilizan aquí son utilizados por el autor del capítulo XI al describir las acciones de Antíoco, y que en 1Mac. 01:54 aquí es también una identidad similar, podríamos estar inclinados a tomar el caso que aquí se menciona como el punto de partida de los mil doscientos noventa días. Pero la imposibilidad reconocida de montaje de los días de la cronología milita en contra de este punto de vista. Y la abominación desoladora. A primera vista, el lector se inclina a seguir Wieseler, y considerar esto como una declaración de la terminus ad quem. Las dificultades gramaticales contra este punto de vista son forzosa. Aunque ן hל ... מ, "de" y "a" se utiliza a veces para ן hעד ... מ "de ... hasta que," es raro, y la intrusión de ו, "y", es fuerte en contra de esta interpretación. Sin embargo, parece extraño que dos terminales a quo deben ser asignados y sin terminus ad quem. Mil doscientos noventa días. Si bien esto parece ser el mismo período que el estimado en el séptimo verso, "un tiempo, tiempos, y la mitad de un tiempo", sin embargo, no es del todo coincidentes. Se encuentra a treinta días más de tres veces y media el año profético de trescientos sesenta y once días más de tres y medio años significa solares. Como ya hemos dicho, si tomamos la profanación del templo, 25 Casleu, 145 era seléucida, como nuestro punto de partida, es imposible fijar un gran liberación o cualquier acontecimiento de importancia, que pasó unos tres años y siete meses después de . Antíoco pudo haber muerto siete meses después llegó la noticia de la nueva consagración del templo; pero no tenemos datos. Como se indica más arriba, la muerte de Antíoco forjado pero poca alteración en la condición de los Judios. Si consideramos los días como días literales, hay un periodo que casi coincide con los mil doscientos y noventa días-ministerio de nuestro Señor sobre la tierra. Es difícil entender cómo el Señor de comenzar su ministerio fue la remoción del sacrificio diario. Sin embargo, en los "cielos", podría ser así. Además, a veces calculamos "de" un período de venir, como podemos decir, "Estamos aún por semanas a partir de la cosecha, pleno verano, o la Navidad." Así que la crucifixión como el cumplimiento de todos los sacrificios de la ley puede considerarse como su eliminación. Ciertamente, en su crucifixión era la abominación real, que recibe su desoladora. Se adapta el siguiente verso. Desde la crucifixión de nuestro Señor a su ascensión no habría exactamente cuarenta-cinco días si, como se cree comúnmente, su ascensión, como su resurrección, se llevó a cabo en un domingo. Esto, sin embargo, no es más que un pensamiento echado. Si tomamos la fecha ind CATed por nuestro Señor, la guerra contra los Judios, que data de marzo de Vespasiano a Tolemaida en el comienzo del año 67 a la captura del templo y el cese del sacrificio diario (Josefo, "Bell. Jud. , 'vi. 2. 1), no está muy lejos de mil doscientos noventa días. De esto a la captura final de la ciudad está cerca a cuarenta y cinco días. Si nosotros, sin embargo, tomar un día por un año, y luego otra serie de posibles soluciones están ante nosotros, todos más o menos defectuoso. Uno tiene el mérito de posponer la solución a una fecha todavía en el futuro. La toma de Jerusalén por los árabes en 637 dC se realiza el punto de partida; Si a eso le sumamos mil doscientos noventa años, tenemos dC 1927. El poder mahometano puede haber caído en ese momento; nada pudo haber sucedido a continuación. Todas estas diversas soluciones, todos más o menos satisfactorios, demuestran que no hay solución posible. Si el cumplimiento

todavía está en el futuro, las circunstancias pueden nos transmiten la interpretación. Debemos recordar la visión fue sellado al "tiempo del fin". El profesor Fuller sugiere que el descubrimiento de Babilonia podrá en un futuro luz fecha de lanzamiento en el uso de Daniel de números.

Ver. 12.-Bienaventurado el que espere, y llegue a mil trescientos treinta y cinco días. Ninguna de las versiones ocasión ninguna observación. Bienaventurado el que espere. Se podría traducirse, Oh las bienaventuranzas de lo que espere! Esto implica que los cuarenta y cinco días o años después del acontecimiento desconocido que termina los mil doscientos y noventa días, otro caso de aún más superando interés, y sin embargo cargada de mayor beneficio, deberán producirse. Parece más natural considerar este período como incluyendo en ella lo que precede, aunque no hay ninguna razón por qué gramatical este período no comenzará a la expiración de los mil doscientos noventa días. En este último caso estamos completamente en el mar más que antes./////////////////////////////////////////////////////////////////////////////

■ 11*. From the time when the continual offering is taken away: Verses 11* and 12* juxtapose two different calculations of the time from the desecration of the temple until the end: 1,290 and 1,335 days. (While the points of reference of the second number are not stated explicitly, there is no other period to which it can reasonably refer.)273 Both numbers differ from the 1,150 days mentioned in 8:14*. The earlier figure, however, is specified as the time until the sanctuary is set right, which is not necessarily identical with the end as envisaged in chap. 12. It is generally agreed that all these figures bear a close relationship to the more schematic “three and a half years,” or half a week of years, of 7:25*; 9:27*; and 12:7*.274

The issue is clouded by uncertainty as to the method by which the numbers were calculated. Twelve hundred and ninety days is a possible calculation of three and a half years. Thirteen hundred and thirty-five days adds forty-five days to this total, an extension of slightly less than seven weeks, still close enough to three and a half years to suggest that it represents a variant calculation.276 It is not enough, however, to say that this figure “is an attempt to make more precise the nature of the three-and-a-half year period,” as if the author were doing multiple calculations for their own sake. By far the most convincing explanation was provided by Gunkel in 1895.278 When one predicted number of days had elapsed, a glossator revised the prediction with a higher number. It is a well-known fact that groups who make exact predictions do not just give up when the prediction fails to be fulfilled. Instead they find ways to explain the delay.280 One such way was to make a revised (presumably more precise) calculation. The recalculation, however, had to be elicited by something, most probably by the uneventful passage of the first predicted date.

A clue to the understanding of v 12* is provided by the verb חכה, which is also used in Hab 2:3*, a passage to which Daniel has frequently alluded (see above at 8:17*; 11:27*, 35*): “If it tarries, wait for it, for it will surely come and it will not be late.” The Pesher on Habakkuk from Qumran applies this passage to the “men of truth…when the last end time is drawn out for them” (1QpHab 7:9–12). So it is also in Daniel. The “end” that was expected after 1,290 days is drawn out, and the faithful must “wait” for the later date.

If this interpretation is correct, however, v 12* was added more than three and a half years after the profanation of the temple. Yet, as Jerome already noted, 1 Macc 1:54*; 4:52–54* says that the desolation of the temple lasted exactly three years. For the redactor, at least, the “end” was not the restoration of the temple but some more definitive event,

most probably the resurrection that was described at the beginning of the chapter. This was probably also the “end” envisaged in the reference to 1,290 days.281 In 12:13* Daniel is told that he will rise “at the end of days” (קץ ימין).

The revised date for the “end” also came and went, but the failure of the prediction did not diminish the authority of the Book of Daniel. On the contrary, Josephus could write that “he was not only wont to prophesy future things, as did the other prophets, but he also fixed the time at which these would come to pass” (Ant 10.11.7 §267). Rather, the predictions were freed from their historical moorings and read with reference to the destruction of Jerusalem by the Romans or to the Antichrist.■ 13*. Now go: The Hebrew-Aramaic book ends appropriately with a promise of resurrection to Daniel himself. עמד here is equivalent to קום, “arise,” and the rest is the sleep of death (cf. 12:2*).284 The MT “now go to the end” is probably due to dittography of lot” or “destiny,” is attested in the“ ,גרל from later in the verse. The use of the term לקץHebrew Bible (Jer 13:25*; Ps 125:3*) and also in the Qumran texts, where people are assigned to the “lot” of the Angel of Darkness (1QS 3:24) or of Melchizedek (11QMelch 1:8). Perhaps the most pertinent parallel is Col 1:12* (“the lot of the saints in light”). Daniel’s destiny is clearly with that of the maskîlîm, who rise to eternal life.

GenreChapters 10–12 are introduced as both a דבר, “word,” and a מראה, “vision.” In the categories of modern scholarship, they constitute a complete apocalypse of the historical type, with three main parts: the epiphany (10:2–9*), the angelic discourse (11:2–45*), and the eschatological prophecy (12:1–3*). There are also dialogues in 10:10–11:1* and 12:5–13*. Insofar as the main revelation is conveyed in the form of an angelic discourse, Daniel 10–12 resembles Daniel 9 rather than the symbolic visions of chaps. 7 and 8.

Like the symbolic visions, however, this type of revelation has its roots in the conventions of dream reports in the ancient Near East, specifically in this case in the “message dreams” that are often recorded on royal inscriptions. Like other dreams, these have a conventional frame that gives the setting and often the reaction of the dreamer. Two features of the content are especially relevant to Daniel 10–12. First, they typically involve a theophany or epiphany of the carrier of the message, who is usually the only figure who appears. The message itself is supposed to be clear and does not require interpretation. Second, “mantic, the prediction of things to come, is paramount in all these dreamreports.”287 The angel’s discourse to Daniel is not conspicuously clear and could hardly be intelligible to Daniel at all, but there is no interpretation, and, remarkably, we are told in 10:1* that he “had understanding of the vision.”

As noted in the Commentary, the epiphany in Daniel 10 has clear biblical prototypes in Ezekiel 1 and 8–10, and it has clearly influenced Rev 1:13–15*. The “man dressed in linen” is a supernatural figure just as surely as were the gods of ancient dreams.

The long angelic discourse consists of ex eventu regnal or dynastic prophecy, characterized by such formulas as “a king will arise.” There are Mesopotamian analogues such as the Dynastic Prophecy, but there is also similarity to the Sibylline Oracles. The

style of the regnal prophecy is adapted to allow for some traditional Jewish emphases, especially the myth of rebellion against heaven, which we have already seen in Daniel 8.

The eschatological prophecy in 12:1–3* is crucial to the apocalypse, as it proclaims that history finally culminates in a judgment of individuals that transcends death. It is here that the difference between the apocalypticism of Daniel and older Hebrew prophecy is most clearly evident.290 Although Daniel does not exclude the possibility that life goes on on earth, the primary focus in the eschatological scene is on the wise who shine like the stars.

Setting and FunctionThe last revelation in the Hebrew-Aramaic book also bears the latest date, in the reign of Cyrus the Persian. This is also the only section in which Greece is mentioned explicitly (10:20*). The sequence of the four kingdoms is thereby completed. Mention of Daniel’s death in 12:13* clearly indicates the closure of the book.

The consensus of modern scholarship is that this section of Daniel was composed before the death of Antiochus Epiphanes, which is prophesied incorrectly in 11:45*, and before the rededication of the temple, which is not mentioned at all.292 The epilogue in 12:5–13* may have been added later; 12:12*, at least, requires a later date, after the prediction in 11:11* had failed. The main part of the revelation, however, was written somewhere between 167 and 164 B.C.E.

There is also consensus that the revelation—and the Book of Daniel as a whole—originated among the “wise” (משכילים) who are mentioned in 11:33–35* and again in 12:3*. They function as teachers who make the common people understand the apocalyptic interpretation of events. The leadership of scribes in this period is illustrated in 1 Macc 7:12*, where a group of them appears before Alcimus, although the משכילים are not necessarily identical with that group. Scribes continue to play a prominent role in Jewish resistance in the Roman period. Compare the teachers (σοφισταί) who tore down the golden eagle in Jerusalem shortly before Herod’s death and were burned alive for their action.

The “wisdom” of the authors of Daniel is primarily revealed, apocalyptic wisdom, but it also embraces a certain amount of empirical learning. The account of the Hellenistic period in Daniel 11 is remarkably well informed and has given rise to the supposition that the author had a Hellenistic source, which he freely adapted, to be sure. The treatment of Hellenistic history is distinctly anti-Seleucid but nonetheless is more interested in the careers of the Seleucids than in those of the Ptolemies. The source of this material is uncertain, but in any case it is evidence that the author of Daniel 10–12 was a person of some education and relatively well informed.

Finally, there is nothing to indicate that the author was opposed to Hellenism as such. Indeed, the so-called Hellenistic Reform is virtually ignored, except for a passing reference to “those who abandon the covenant” (11:32*). For Daniel the problem was not Greek customs but the arrogance of the Seleucid king and his rising up against the God of heaven, especially by disrupting the cult (11:31*). This view of the situation is highly selective and is oversimplified in comparison with the accounts in the books of Maccabees, but it is an important witness to at least one strand of Jewish opinion from the time of the persecution itself.

The function of this apocalypse is surely similar to that of the wise in 11:33–35*: to make the multitude understand. It has clear ethical implications, exemplified in the actions

of the wise, but its method of exhortation is indirect, by shaping a particular understanding of what is happening in history. According to this understanding, the course of history has been predicted for centuries. The ongoing wars on earth are played out against the backdrop of conflict between angelic princes in heaven. The final outcome is assured and is not jeopardized even by the death of the righteous, because it will be preceded by a resurrection. This understanding of history derives authority from the awesome apparition of the angel in chap. 10 and from the fact that the readers or hearers in the Maccabean period would recognize that many of the predictions were already fulfilled. The conduct of the wise is affirmed by the judgment that is revealed here, which shows that their decision to risk their lives was justified in the light of their final glory.

Daniel 10–12, then, provides a rationale for martyrdom. There is an evident parallel here with the stories in Daniel 3 and 6, but there is also a profound difference. The apocalyptic vision no longer entertains the hope for miraculous deliverance in this life. The hope for salvation is beyond death. The expectation of resurrection or afterlife also undergirds the stance of the martyrs in 2 Maccabees 7 and that of the righteous man in the Wisdom of Solomon. This connection between resurrection and martyrdom would later be of enormous importance for Christianity, but it was Jewish in origin and was to a great degree extrapolated from the model of the suffering servant in Isaiah 53.5

■ 11 *. Desde el momento en que la ofrenda continua es quitado: Versos 11 * y 12 * yuxtaponen dos cálculos diferentes de la época de la profanación del templo hasta el final: 1.290 y 1.335 días. (Mientras que los puntos de referencia de la segunda serie no están explícitamente, no hay ningún otro período al que se puede referir razonable.) 273 Los dos números difieren de los 1.150 días mencionados en 8: 14 *. La cifra anterior, sin embargo, se especifica como el tiempo hasta que el santuario se encuentra justo, lo cual no es necesariamente idéntica a la final como se prevé en el cap. 12. En general se acepta que todas estas cifras tienen una estrecha relación con las más esquemáticas "tres años y medio", o la mitad de una semana de años, de 7: 25 *; 9: 27 *; y 12: 7 * .274

El problema se ve ensombrecido por la incertidumbre en cuanto al método por el cual se calcularon los números. Mil doscientos noventa días es un posible cálculo de tres años y medio. Mil trescientos treinta y cinco días se suma cuarenta y cinco días a este total, una extensión de poco menos de siete semanas, lo suficientemente cerca de tres años y medio para sugerir que representa una variante calculation.276 No es suficiente, sin embargo , quiere decir que esta cifra "es un intento de hacer más precisa la naturaleza del período de tres años y media", como si el autor estuviera haciendo cálculos múltiples por su propio bien. Con mucho, la explicación más convincente fue proporcionado por Gunkel en 1895.278 Cuando había transcurrido un número previsto de días, un glosador revisó la predicción con un número más alto. Es un hecho bien conocido que los grupos que hacen predicciones exactas no se dan por vencidos cuando la predicción no puede ser cumplida. En su lugar, encontrar la manera de explicar la delay.280 Una forma de hacerlo era hacer un cálculo revisado (presumiblemente más precisos). El nuevo cálculo, sin embargo, tuvo que ser provocado por algo, muy probablemente por el paso sin incidentes de la primera fecha prevista.

5 John Joseph Collins, Frank Moore Cross, y Adela Yarbro Collins, Daniel : a commentary on the book of Daniel, Hermeneia--a critical and historical commentary on the Bible (Minneapolis: Fortress Press, 1993), 400–404.

Una clave para la comprensión de v 12 * es proporcionada por el verbo חכה, que también se utiliza en Habacuc 2: 3 *, un pasaje a la que Daniel ha aludido con frecuencia (véase más arriba a las 8: 17 *; 11: 27 *, 35 *): "Si se tarda, espera a que, por ello sin duda vendrá y no va a llegar tarde." el Pesher en Habacuc de Qumrán se aplica este pasaje a los "hombres de verdad ... cuando la última hora de finalización se extrae de ellos "(1QpHab 7: 9-12). Por lo que también se encuentra en Daniel. El "fin" que se esperaba después de 1.290 días se extrae, y los fieles deben "esperar" a la fecha posterior.

Si esta interpretación es correcta, sin embargo, se le añadieron 12 v * más de tres años y medio después de la profanación del templo. Sin embargo, como ya se ha señalado Jerome, 1 Mac 1: 54 *; 4: 52-54 * dice que su destrucción del templo duró exactamente tres años. Para el redactor, al menos, el "fin" no era la restauración del templo, pero algún evento más definitiva, muy probablemente, la resurrección que fue descrita al comienzo del capítulo. Esto era probablemente también el "fin" se prevé en la referencia a los 1.290 days.281 12: 13 * Daniel se le dice que se levantará "al final de los días" (קץ ימין).

La nueva fecha para el "fin" también llegó y se fue, pero el fracaso de la predicción no disminuyó la autoridad del Libro de Daniel. Por el contrario, Josefo pudo escribir que "no sólo era la costumbre de profetizar cosas futuras, al igual que los otros profetas, sino que también fija el momento en que éstos vendrían a pasar" (Ant 10.11.7 §267). Por el contrario, las predicciones fueron liberados de sus amarras históricas y leer con referencia a la destrucción de Jerusalén por los romanos o al Anticristo.

■ 13 *. Ahora ve: El libro hebreo-arameo se concluye oportunamente con la promesa de la resurrección de Daniel mismo. עמד aquí es equivalente a קום, "levantarse", y el resto es el sueño de la muerte (cf. 12: 2 *). 284 El MT "ahora ir hasta el final" se debe probablemente a dittography de לקץ desde luego en el verso . El uso del término גרל, "mucho" o "destino" se atestigua en la Biblia Hebrea (Jer 13: 25 *; Salmo 125: 3 *) y también en los textos de Qumrán, donde la gente se asignan a la "gran cantidad" del Ángel de la oscuridad (1QS 3:24) o de Melquisedec (11QMelch 1: 8). Tal vez el paralelo más pertinente es Col 1: 12 * ( "la suerte de los santos en la luz"). El destino de Daniel es claramente con la de la maskilim, que se levantan a la vida eterna.

GéneroLos capítulos 10-12 se introducen tanto como un דבר, "palabra", y un מראה, "visión".

En las categorías de la investigación moderna, que constituye un apocalipsis completa de tipo histórico, con tres partes principales: la epifanía (10: 2-9 *), el discurso angelical (11: 2-45 *), y la profecía escatológica (12: 1-3 *). También hay diálogos en 10: 10-11: 1 * y 12: 5-13 *. En la medida en la revelación principal es transportada en forma de un discurso angelical, Daniel 10-12 asemeja a Daniel 9 en lugar de las visiones simbólicas de caps. 7 y 8.

Al igual que las visiones simbólicas, sin embargo, este tipo de revelación tiene sus raíces en las convenciones de informes de sueño en el antiguo Cercano Oriente, específicamente en este caso en los sueños "mensaje" que a menudo se registran en las inscripciones reales. Al igual que otros sueños, éstos tienen un marco convencional que da el ajuste y, a menudo la reacción del soñador. Dos características de los contenidos son especialmente relevantes para Daniel 10-12. En primer lugar, por lo general implican una teofanía o epifanía de la portadora del mensaje, que suele ser la única figura que aparece. El mensaje en sí se supone que es claro y no requiere interpretación. En segundo lugar, "mántico, la predicción de lo que vendrá, es de suma importancia en todos estos dreamreports." 287 El discurso del ángel a Daniel no es visible clara y difícilmente podría

ser inteligible a Daniel en absoluto, pero no hay una interpretación, y, notablemente, se nos dice en 10: 1 * que "tenía inteligencia en la visión."

Como se señaló en el comentario, la epifanía en Daniel 10 tiene claros prototipos bíblicos en Ezequiel 1 y 8-10, y ha influenciado claramente Rev 1: 13-15 *. El "hombre vestido de lino" es una figura sobrenatural con tanta seguridad como eran los dioses de los sueños antiguos.

El discurso angelical larga consiste en ex eventu profecía de reinado o dinástica, que se caracteriza por fórmulas tales como "surgirá un rey." Hay análogos de Mesopotamia como el Dynastic Profecía, pero también hay similitud con los oráculos sibilinos. El estilo de la profecía de reinado está adaptada para permitir algunos énfasis judías tradicionales, especialmente el mito de la rebelión contra el cielo, que ya hemos visto en Daniel 8.

La profecía escatológica en 12: 1-3 * es crucial para el apocalipsis, ya que proclama que la historia finalmente culmina en una sentencia de individuos que trasciende la muerte. Es aquí donde la diferencia entre la apocalíptica de Daniel y mayores profecía hebrea es más claramente evident.290 Aunque Daniel no excluye la posibilidad de que la vida continúa en la tierra, el enfoque principal en la escena escatológica está en el prudente, que brillan como el estrellas.

Configuración y funciónLa última revelación en el libro hebreo-arameo también lleva la fecha más reciente, en

el reinado de Ciro el persa. Esta es también la única sección en la que Grecia se menciona explícitamente (10: 20 *). La secuencia de los cuatro reinos se completa de esta manera. La mención de la muerte de Daniel en 12: 13 * indica claramente el cierre del libro.

El consenso de la investigación moderna es que esta sección de Daniel fue compuesta antes de la muerte de Antíoco Epífanes, que se predijo correctamente en 11: 45 *, y antes de la dedicación del templo, que no se menciona en el epílogo en el all.292 12 : 5-13 * puede haber sido añadido más tarde; 12: 12 *, al menos, requiere una fecha posterior, después de la predicción en 11: 11 * había fallado. La parte principal de la revelación, sin embargo, fue escrito en alguna parte entre 167 y 164 B.C.E.

También hay consenso en que la revelación y el Libro de Daniel como un todo-originado entre los "sabios" (משכילים) que se menciona en 11: 33-35 * y de nuevo en 12: 3 *. Funcionan como docentes que hacen que la gente común entender la interpretación apocalíptica de eventos. La dirección de escribas en este período se ilustra en 1 Mac 7: 12 *, donde un grupo de ellos aparece antes de Alcimo, aunque el משכילים no son necesariamente idénticos a ese grupo. Escribas siguen desempeñando un papel importante en la resistencia judía en el período romano. Comparación de los profesores (σοφισταί) que hicieron caer el águila de oro en Jerusalén poco antes de la muerte de Herodes y fueron quemados vivos por su acción.

La "sabiduría" de los autores de Daniel se revela sobre todo, la sabiduría apocalíptica, sino que también abarca una cierta cantidad de aprendizaje empírico. La cuenta del período helenístico en Daniel 11 está notablemente bien informado y ha dado lugar a la suposición de que el autor tuvo un origen helenístico, que se adapta libremente, para estar seguro. El tratamiento de la historia helenística es claramente anti-seléucida, pero sin embargo está más interesado en las carreras de los seléucidas que en los de los Ptolomeos. La fuente de este material es incierto, pero en cualquier caso, es evidencia de que el autor de Daniel 10-12 era una persona de cierta educación y relativamente bien informado.

Por último, no hay nada que indique que el autor se opone al helenismo como tal. De hecho, la llamada Reforma helenístico está prácticamente ignorado, a excepción de una

referencia de pasada a "aquellos que abandonan el pacto" (11: 32 *). Para Daniel el problema no era de costumbres griegas, pero la arrogancia del rey seléucida y su levantamiento contra el Dios del cielo, especialmente mediante la interrupción de la secta (11: 31 *). Este punto de vista de la situación es altamente selectivo y se simplifica en comparación con las cuentas en los libros de los Macabeos, pero es un importante testigo de al menos una corriente de opinión judía de la época de la persecución misma.

La función de este apocalipsis es sin duda similar a la de los sabios en 11: 33-35 *: hacer entender la multitud. Tiene implicaciones éticas claras, ejemplificados en las acciones de los sabios, pero su método de exhortación es indirecta, mediante la conformación de una comprensión particular de lo que está sucediendo en la historia. De acuerdo con este entendimiento, el curso de la historia ha sido predicho desde hace siglos. Las guerras en curso en la tierra se reproducen a cabo en un contexto de conflicto entre los príncipes de ángeles en el cielo. El resultado final está asegurada y no se pone en peligro incluso la muerte de los justos, ya que será precedida por una resurrección. Esta comprensión de la historia se deriva la autoridad de la aparición del ángel impresionante en el cap. 10 y del hecho de que los lectores u oyentes en el período macabeo reconocerían que muchas de las predicciones ya se habían cumplido. La conducta de los sabios se afirma en la sentencia que se revela aquí, lo que demuestra que su decisión de arriesgar su vida estaba justificada a la luz de su gloria final.

Daniel 10-12, a continuación, proporciona una base para el martirio. Hay un paralelo evidente aquí con las historias en Daniel 3 y 6, pero también hay una diferencia profunda. La visión apocalíptica ya no entretiene a la esperanza de liberación milagrosa en esta vida. La esperanza de salvación está más allá de la muerte. La expectativa de la resurrección o la otra vida también subyace a la postura de los mártires en 2 Macabeos 7 y la del hombre justo en la Sabiduría de Salomón. Esta conexión entre la resurrección y el martirio que luego sería de enorme importancia para el cristianismo, pero era de origen judío y era en gran medida extrapolado a partir del modelo del siervo sufriente de Isaías 53.///////////////////////////////////////////////////////////////////////////////////////////

12:11–12 The “how long?” receives a further answer giving temporal precision to the more symbolic expression of v 7, in terms of a number of days—indeed two numbers, both different from that in 8:14. Here the figures probably have some calendrical significance.

Various calendars were in use in the seer’s day. The Babylonians used a lunar calendar that produced a year of 354 days, the Essenes a solar calendar of 364 days, the Hellenistic regimes a luni-solar one of 360 days; in each case the calendar was corrected to the true length of the solar year—just over 365 days—by intercalating months. Evidence of familiarity with all three calendars has been found in the OT. The question of the right calendar was overtly a subject of dispute in the second and first centuries B.C. (see on 7:23–25), and Daniel’s periods of days have been seen as reflections of this dispute. They most straightforwardly fit the luni-solar calendar (e.g., Beckwith, RevQ 10 [1979–81] 377–78), but they can be understood in the light of the other systems. When allowance is made for intercalation, 1290 days can represent 3 1/2 lunar years (e.g., C. H. Cornill, “Die siebzig Jahrwochen Daniels,” Theologische Studien und Skizzen aus Ostpreussen 2 [1889] 29–30) or 3 1/2 solar years (Burgmann, ZAW 86 [1974] 545–46); 1335 days can also be reckoned to comprise 3 1/2 solar years (W. Eiss, “Der Kalender des nachexilischen Judentums,” WO 3 [1964] 44–47).

As Daniel’s figures can be related to several calendars, so they can be related to several sets of events between 168 and 164 B.C. The beginning point of v 11 could be the time of one of Antiochus’s edicts, the actual desecration of the temple, or the enforcement of the ban on the regular sacrificial order (11:31–33). The beginning point of v 12 could be one of these, or an earlier event such as Apollonius’s mission, though more likely vv 11–12 begin with the same event and v 12 terminates later, suggesting that the promised release will have successive stages during which a continuing faithful expectancy is required. Thus vv 11–12 could terminate with Judas’s victories, the temple rededication, Antiochus’s death, the arrival of news of his death, or the further events envisaged by 11:45–12:3. 1 Macc 1:59; 4:52–53 makes the period from the first pagan sacrifice to the altar’s rededication exactly three years.6

12: 11-12 El "cuánto tiempo?" Recibe una respuesta aún más dando precisión temporal a la expresión más simbólica de v 7, en términos de un número de días -en realidad dos números, tanto diferente de la de 8:14. Aquí las cifras probablemente tienen algún significado calendárico.

Varios calendarios estaban en uso en el día del vidente. Los babilonios usaban un calendario lunar que se produjo un año de 354 días, los esenios un calendario solar de 364 días, los regímenes helenísticos un luni-solar de 360 días; en cada caso, el calendario se corrigió a la verdadera duración del año solar-acaba de más de 365 días por mes de intercalación. Evidencia de familiaridad con los tres calendarios se ha encontrado en el AT. La cuestión del calendario de la derecha era abiertamente un tema de controversia en los siglos II y I aC (Ver en 7: 23-25), y los períodos de días de Daniel se han visto como un reflejo de esta diferencia. Se adaptan a la mayoría sin rodeos el calendario luni-solar (por ejemplo, Beckwith, RevQ 10 [1979-1981] 377-78), pero pueden ser entendidas a la luz de los otros sistemas. Cuando se tiene en cuenta para la intercalación, 1290 días pueden representar a 3 1/2 años lunares (por ejemplo, CH Cornill, "Die siebzig Jahrwochen Daniels," Theologische Studien und aus Skizzen Ostpreuss 2 [1889] 29-30) o 3 1/2 solar años (Burgmann, ZAW 86 [1974] 545-46); 1335 días también pueden ser contados a formar 3 1/2 años solares (W. Eiss, "Der Kalender des nachexilischen Judentums," WO 3 [1964] 44-47).

Como cifras de Daniel pueden estar relacionados con varios calendarios, para que puedan estar relacionados con varios conjuntos de eventos entre 168 y 164 aC El punto de v 11 que comienza podría ser el momento de uno de los edictos de Antíoco, la verdadera profanación del templo, o la aplicación de la prohibición de la orden de sacrificio regular (11: 31-33). El punto de inicio v 12 podría ser uno de éstos, o un evento anterior, tales como la misión de Apolonio, aunque es más probable vv 11-12 comienzan con el mismo evento y v 12 termina más tarde, lo que sugiere que la liberación prometida tendrá etapas sucesivas durante el cual se requiere una continua esperanza de fieles. Por lo tanto vv 11-12 podría terminar con victorias de Judas, la rededicación del templo, la muerte de Antíoco, la llegada de la noticia de su muerte, o de los otros eventos previstos por 11: 45-12: 3. 1 Mac 1:59; 4: 52-53 hace que el período comprendido entre el primer sacrificio pagano a re-dedicación del altar exactamente tres años.///////////////////////////////////////////////////////////////////////////

6 John E. Goldingay, Word Biblical Commentary : Daniel, vol. 30, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 309–310.

11–12. Cf. 8:11 ff.. Gunkel’s suggestion (Schöpfung u. Chaos, 269), accepted by Mar., Löhr., Cha., Lamb., is here followed, that the two vv. are successive glosses intended to prolong the term of 1,150 days announced at 8:14; that term was not fulfilled and these glosses, which must be very early, successively extend the time to 1,290 and 1,335 days. For the difficulties in the way of assimilation of the three contradictory figures one need only glance at the labors of comm. at this point. Gunkel’s remarks give pregnant exegesis of these supplements: “In diesen Glossen ist eine ganze Geschichte niedergelegt: Die Zeit der Erfüllung verzog; aber der Glaube wankte nicht.… Diese beiden Glossen sind also ein Denkmal der Enttäuschung und des unwandelbaren Glaubens der maccabäischen Zeit.” 12. The term of 1,335 days appears in Ascension of Isaiah 412, s. Charles ad loc. ‘Happy (with JV = N.T. μακάριος, not ‘blessed’ with AV RVV) is he that waiteth’: a reminiscence of Is. 30:18, and cited Ja. 1:12. ‘Attaineth to’: i.e., experiences the consummation.7

11-12. Cf. 08:11 y ss .. La sugerencia de Gunkel (Schöpfung u. Caos, 269), aceptado por marzo, Löhr., Cha., Lamb., Se siguió aquí, que los dos vv. son glosas sucesivas destinadas a prolongar el plazo de 1.150 días anunciados a las 8:14; este término no se cumplió y estas glosas, que debe ser muy temprano, se extienden sucesivamente el tiempo para 1.290 y 1.335 días. Por las dificultades en el camino de la asimilación de las tres figuras contradictorias solo hay que echar un vistazo a las labores de comunicación. en este punto. Las declaraciones de Gunkel dan exégesis embarazada de estos suplementos: "En diesen Glossen ist eine del ganze Geschichte Niederglatt: Die Zeit der Erfüllung verzog; aber nicht der Glaube wankte. Diese ... beiden Glossen sind ein Denkmal der también Enttäuschung und des unwandelbaren Glaubens der Zeit maccabäischen. "12. El término de los 1.335 días aparece en la Ascensión de Isaías 412, s. Charles ad loc. 'Feliz (con JV = N.T. μακάριος, no' bendecido 'con RVV AV) es el que espere': una reminiscencia de Is. 30:18, y citó Ja. 01:12. 'Attaineth en': es decir, experimenta la consumación.

//////////////////////////////////////////////////////////////////////////////////////////////////

15Until the End Comes

Daniel 12:5–13

Then I, Daniel, looked, and there before me stood two others, one on this bank of the river and one on the opposite bank. One of them said to the man clothed in linen, who

7 James A. Montgomery, A critical and exegetical commentary on the book of Daniel (New York: Charles Scribner’s Sons, 1927), 477.

was above the waters of the river, “How long will it be before these astonishing things are fulfilled?”The man clothed in linen, who was above the waters of the river, lifted his right hand and his left hand toward heaven, and I heard him swear by him who lives forever, saying, “It will be for a time, times and half a time. When the power of the holy people has been finally broken, all these things will be completed.”I heard, but I did not understand. So I asked, “My lord, what will the outcome of all this be?”He replied, “Go your way, Daniel, because the words are closed up and sealed until the time of the end. Many will be purified, made spotless and refined, but the wicked will continue to be wicked. None of the wicked will understand, but those who are wise will understand.“From the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days. Blessed is the one who waits for and reaches the end of the 1,335 days.“As for you, go your way till the end. You will rest, and then at the end of the days you will rise to receive your allotted inheritance.”

At a first reading, the last nine verses of Daniel are a letdown. They

are a postscript to the final, great vision of 11:2–12:4, which is long, detailed, and comprehensive. That section traces the history of the world from the age of Daniel under the kings of Persia through the age of the Greeks up to the time of the persecutions under Antiochus Epiphanes. Then it skips ahead (according to my understanding) to the time of great persecution at the end of history and the end of that age by a general resurrection of all persons and the final judgment. By contrast, in the postscript we find Daniel seeking understanding of things that are beyond him.

It is worse than that. The section begins with a description of two angels in addition to the one who brought the revelation to Daniel. And they are confused. In the New Testament, in 1 Peter 1:12, the apostle speaks of Old Testament teachings that were puzzles even to the angels. Here we have an example, as one of the angels asks, “How long will it be before these astonishing things are fulfilled?” (Dan. 12:6). The angel did not know the time of these events, and neither do we. In fact, even after the first angel gave the answer, “It will be for a time, times and half a time” (v. 7), Daniel still did not understand (v. 8), and the angel did not really enlighten him. The angel’s final words confuse the matter even further. For he ends by speaking of a period of 1,290 days and another of 1,335 days, and to my knowledge no one has ever conclusively shown what those two periods refer to.

Yet this postscript to the vision of 11:2–12:4 is not without value. For it gives a description of the characteristics of the last days and tells how the righteous are to live in them. We may not be living in the very last days now. The Lord may not return for centuries. But every age has characteristics of the last days, and believers are always to live as Daniel was to live, until the end comes.

Knowledge Without Understanding

In this last chapter of Daniel there is emphasis on understanding—a lack of understanding by the wicked and a desire for understanding by the righteous. But to see what is involved it is necessary to go back to the closing sentence of verse 4, which says, “Many will go here and there to increase knowledge.” Going “here and there” is a Hebrew idiom suggesting a frantic but futile pursuit of something illusive (cf. Amos 8:11–12). So the idea is that in the last days people will embark on a pursuit of knowledge, thinking that it will lead to understanding, but they will not find it.

There are few things more characteristic of our age than this. At no time in the history of the world have more things been known by more people. Education is a major industry. Yet at no time have people seemed more to lack understanding. Millions do not even know who they are, let alone why they are or what they are doing.

We have a crisis in the area of learning today, which I explain as a failure of the two main approaches to knowledge. The first approach is to seek knowledge by reason alone. It goes back to the Greeks, particularly to Plato, who taught that knowledge is not in the mere observation of things but in perceiving their eternal and unchangeable essence. He expressed this as a study of forms or ideals rather than particulars. Our form of this approach is modern science, which seeks for laws or principles through what we call the scientific method.

This method is not all bad because it has given us the kind of technical progress we have known in the developed world since the Industrial Revolution. But this approach does not have all the answers either. On the contrary, it has great weaknesses. One of these is the way it tends to treat all things impersonally, including persons. If reality is ultimately a scientific equation, then people are basically only rather complex machines—and can be treated as such. There are some who are saying this. Communism reduces reality to economic forces and has no difficulty manipulating people, even killing them, for its ends. The renowned Harvard professor B. F. Skinner is another example. He believes in the scientific “conditioning” of people for the “good” of society.

An approach to knowledge by reason alone is not adequate for ethics. It tells what can be done, but it does not tell what ought to be done. As a result of these weaknesses, within recent memory we have seen a whole generation revolt from this approach to learning.

The other approach to understanding is by the senses or emotional experience. It says, “If you can’t get to reality by reason, try feelings. If the mind is inadequate, try the heart.” People have. They have tried to get in touch with the universe or just with themselves by sexual experimentation, drugs, encounter sessions, psychiatry, and a revival of Eastern mystical religions.

Is this valid? Up to a point the desire to discover or express one’s feelings is valid, because we are emotional beings. That is, we have hearts as well as heads. We need to feel. We need close emotional and physical relationships. But important as this is, it cannot be the basis for true understanding simply because it is not lasting. Emotional “highs” are always followed by emotional “lows.” Experience fluctuates. Besides, mere emotion does not satisfy the mind. The chief example here is the drug culture, which for a time was put forward as the way to get in touch with reality. People who have been under the influence of drugs would speak of perceiving things never perceived before. But when asked, “What exactly did you perceive? What did you learn by the experience?” they are unable to give reasonable answers.

So there really is something like a crisis in the field of learning, and many people are asking if there is not another way. The Christian replies that there is indeed another way based on the fact that reality is neither an equation nor an emotional experience. It is found in the God of the Bible who is the author of but who transcends both emotion and reason. Therefore, to know him is to have knowledge. Wise old Solomon said, “The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding” (Prov. 9:10).

Moreover, this approach is strong at precisely those points where the other steps toward knowledge are weak. This is so because of who God is. The rationalistic approach is weak because it makes reality impersonal. But God is a personal being. He loves and cares for us. He reveals himself by name. He enters our history as the Lord Jesus Christ to draw us to himself. The rationalistic approach is weak also because it fails to give an adequate base for ethics. But the God of the Bible is the ethical God. “Right” flows from his character. When we turn to the other approach to knowledge, the approach through emotional experience, and note its weaknesses—the fact that it is passing and does not last, and that it fails to satisfy the mind—the answer is again in the nature of the Bible’s God. God is eternal and unchangeable, the same yesterday and today and forever, and he reveals himself to our minds propositionally in the pages of his written Word.

The world does not have this approach to knowledge; therefore, its experience is what the angel predicted in his words to Daniel: a frantic pursuit of knowledge without true understanding. It is because the key to knowledge is lacking.

An Increase of Wickedness

The second characteristic of the last days, suggested by reference to a final judgment in verse 2 but explicitly spelled out in verse 10, is an increase in wickedness. Verse 10 says of the saints, “Many will be purified, made spotless and refined,” but it adds of those who are not God’s people, “the wicked will continue to be wicked.” Indeed, they will break the power of God’s people in some great final catastrophe (v. 7), the most wicked among them having ushered in the period of intense suffering and persecution in which the abomination that causes desolation is set up (v. 11).

I do not think we are in this period of final intense persecution today, but we do live in wicked times. Paul wrote to Timothy of the last days, saying, “There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God—having a form of godliness but denying its power” (2 Tim. 3:1–5).

What a horrible picture! We tend to read it and turn away exclaiming, “Spare us such days!” But those verses are actually descriptive of our days, although we give other names to the vices Paul mentions. “Lovers of themselves” we call narcissism. “Lovers of money” is materialism. “Boastful, proud, abusive” is “letting it all hang out.” We call “disobedient to parents” the generation gap. And so on with all the other failures of our age.

Therefore, I repeat: I do not think we are yet living in this particularly wicked age of final persecution before the Lord comes. But we are living in something quite like it. And we can hardly be surprised if the evil we see now intensifies and the persecutions we witness increase dramatically in the years to come.

The first chapter of Romans explains why and how this happens. It shows that the only way in which a civilization moves upward from barbarism is by a genuine and growing knowledge of God. It is what I said earlier when I quoted from Proverbs: “The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding.” That is the way a people, nation, or culture advances. But what happens if knowledge of God is neglected or spurned, as Paul says the wicked do spurn it? In that case, people are cut off from what is good and enter upon a downhill course that results in their increasing spiritual, moral, and physical debasement. In each instance, Paul uses the phrase “God gave them over,” and shows the result of rejecting knowledge of the true God. First, they are given over to “sexual impurity” (v. 24). Second, they are given over to “shameful lusts” (v. 26). Third, they are given over to “a depraved mind,” in which they justify their evil deeds by calling good evil and evil good (vv. 28–32).

That is precisely the point to which our culture has come today. We have been given over to sexual impurity, to shameful lusts, and to a depraved mind. Indeed, few things are so characteristic of our time as the use of words to justify evil and disparage the good. Vices that in an earlier time would have been considered abhorrent are now justified as “self-expression,” “personal growth,” “an alternative lifestyle,” “freedom of choice,” “honesty,” or similar “good” things.

It is not impossible that a time like ours could lead rapidly into the final period of intense persecutions described by the angel: “a time, times and half a time” (presumably a period of three and half years, cf. 7:25) or the special period of 1,290 or 1,335 days (which we cannot yet explain), referred to at the end of this chapter.

The Way of the Righteous

The point of this chapter is not to describe the wickedness of the final days, however. That has already been adequately described in the preceding visions. Nor is it even to describe the wickedness of Daniel’s own day (or ours). The evil of his age was vividly known to Daniel already. No, the point of the chapter is to encourage God’s people to triumph in the midst of evil. How are they to do that? This last section of Daniel suggests two things.

First, the people of God are to live by faith in God and by the knowledge of God given in his written revelation. This is the point of the angel’s words to Daniel regarding the scroll on which this book was written. The angel said, “Go your way, Daniel, because the words are closed up and sealed until the time of the end” (Dan. 12:9). Sometimes this verse is understood as if it were teaching that the book was to be withdrawn from circulation until the time of the end when it would have its seal broken and would again be read and understood. But that is hardly right, since the book has been known and read (though not always fully understood) from Daniel’s time until our own. I think Gleason Archer is right when he sees the words implying official validation of the book as a true revelation from God. He writes, “The words of prophecy [are] ‘closed up’ … as an official, validated document. The words are also to be ‘sealed’ … by the recording scribe, Daniel himself, as a faithful transcript of God’s revealed truth.” In other words, this was the trustworthy, validated revelation according to which Daniel was to live in those days.

But even if this refers to the sealing up of prophecies not yet understood until a later time when they will be understood, we can hardly fail to compare this last chapter of Daniel with the last chapter of Revelation. The latter is the closest parallel in the New Testament to

Daniel 12. In Daniel the prophet is told to “close up” and “seal” the prophecy. But in Revelation the angel tells the apostle John, “Do not seal up the words of the prophecy of this book, because the time is near. Let him who does wrong continue to do wrong; let him who is vile continue to be vile; let him who does right continue to do right; and let him who is holy continue to be holy” (Rev. 22:10–11).We live after the days of the apostle John. So even if the words of Daniel’s prophecy were sealed up because the people of that time could not understand them, we are no longer living in such times and the entire Word of God is open for us to read and understand.

This does not mean that God has revealed all his secrets to us. There is much we have not been told. Deuteronomy speaks of these things, saying, “The secret things belong to the LORD our God.” That is, they are God’s business, not ours. But that same verse goes on to say, “But the things revealed belong to us and to our children forever, that we may follow all the words of this law” (Deut. 29:29). That is the point, you see. There is much we do not know. There will always be much about God we will not know. But God has revealed what we need to know, and we are to treasure these revealed truths and live by them.

To live by faith in God and by the knowledge of God given in his written revelation is the first secret to living for God in the last days.

Second, the angel spoke to Daniel about the righteous being “purified, made spotless and refined” (Dan. 12:10). Or to go back to the concluding words of the vision of 11:2–12:4, “Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever” (Dan. 12:3). This combination of ideas—purification, refinement, spotless living, and shining with the brightness of the heavens—speaks of the actual personal righteousness of God’s elect people, which by the blessing of God inevitably leads others to believe in God and become like God themselves. It is what we are called upon to be and do as the end approaches.

Whenever the Bible speaks of the people of God shining like the stars (or whatever), it is speaking of their showing forth the character of God by their own acts of righteousness as a result of spending time with him. After Moses had spent time with God on the mountain, his face shone with a transferred brilliance—so much so that the people asked that he cover his face with a veil until the glory of God visible in his face should subside (Exod. 34:29–35; 2 Cor. 3:7–18). Moses revealed God’s glory as a result of having spent time with him, and this is what Paul picks up in 2 Corinthians to argue that we also are to reflect God’s glory to others.

We do not always do it well. We are like the moon. When the sun goes down and the moon comes up, the moon shines. But it does not shine by its own light. It shines only by reflecting light from the sun. Sometimes it is a full moon, and the sky is filled with light. At other times it is a new moon, barely visible. Or else it is a tiny quarter, and we cannot tell whether it is a waxing or a waning quarter. Our job is to reflect the light of God’s glory so that people living in our own dark age might see the light and be drawn to its true source.

Those who shine with God’s glory will lead many to righteousness, as the angel told Daniel they would.

Finally, in the very last verse of the book Daniel is told to “go [his] way till the end,” knowing that he would eventually rest and receive his inheritance at the end of days. It was a way of telling him that, though the days ahead would be bad, his task was to persevere and not waver in his stand for God. So also with us. Is that what you are doing in this age? Are you wise in spiritual things because you have filled your mind with God’s written revelation? Do you spend time with God? And because you have spent time with God, do

you reflect his character to our darkened world? Do you lead others to Christ? Are you God’s witness? This is what God has given us to do. It is our commission and task and opportunity.8

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Verse 11. From the time that the daily sacrifice shall be taken away] See the notes on Da 11:25–27.The abomination that maketh desolate set up] I believe, with Bp. Newton, that this is a proverbial phrase; and may be applied to any thing substituted in the place of, or set up in opposition to, the ordinances of God, his worship, his truth, etc. Adrian’s temple, built in the place of God’s temple at Jerusalem, the church of St. Sophia turned into a Mohammedan mosque, etc., etc., may be termed abominations that make desolate. Perhaps Mohammedanism may be the abomination; which sprang up A.D. 612. If we reckon one thousand two hundred and ninety years, Da 12:11, from that time, it will bring us down to A.D. 1902, when we might presume from this calculation, that the religion of the FALSE PROPHET will cease to prevail in the world; which from the present year, 1825, is distant only seventy-seven years.Verse 12. Blessed is he that waiteth] He who implicitly depends on God, expecting, as his truth cannot fail, that these predictions shall be accomplished in due time.And cometh to the thousand three hundred and five and thirty days.] This is seventy-five days more than what is included in the three years and a half, or the time, times, and a half in the seventh verse; and as we have met with so many instances of prophetical days and years, this undoubtedly is another instance; and as a day stands for a year, this must mean a period of one thousand three hundred and thirty-five years, which period is to bring all these wonders to an end, Da 12:6. But we are left totally in the dark relative to the time from which these one thousand three hundred and thirty-five years are to be reckoned. If, however, we reckon them from the above epoch, A.D. 612, when Mohammedanism arose, they lead us to A.D. 1947, when the fullness of the Gentiles shall be brought in; and thus a final closure of vision and prophecy be made, as then all the great events relative to the salvation of men shall have taken place. Wars and contentions will probably then cease over the whole world; Jews and Gentiles become one fold, under one Shepherd and Bishop of souls; and the triune God be properly worshipped and glorified, from generation to generation, over the face of the whole earth. But all these conjectures may be founded in darkness. We have not chronological data; and "the times and seasons God has reserved in his own power."9

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CHAPTER XIITHE TIME OF THE END

8 James Montgomery Boice, Daniel : an expositional commentary (Grand Rapids, Mich.: Baker Books, 2003), 118–124.

9 Adam Clarke, Clarke’s Commentary: Daniel, electronic ed., Logos Library System; Clarke’s Commentaries (Albany, OR: Ages Software, 1999), Dn 12.11–12.

THIS final chapter connects intimately with that which has gone before. “At that time,”—that is, at the time of the rise of the Antichrist and the overthrow of the Assyrian or King of the North,—“shall Michael stand up, the great prince which standeth for the children of thy [Daniel’s] people.” There is very likely a close connection here with what we have recorded in the twelfth chapter of the book of Revelation. There John sees war in heaven. The dragon and his angels fight to maintain their place in the upper air, where they may have access to the presence of God, that Satan the accuser, or adversary of Zechariah chap. 3, may still resist the Jews,—a remnant of whom will have turned to the Lord. But the time having come when God will act openly on their behalf, Michael and his angels are sent to expel the Satanic hosts from the heavens. Defeated above, the devil turns to vent his wrath upon the remnant, the seed of the woman, Israel, who is seen in the beginning of the chapter, and “from whom, as concerning the flesh, Christ came.” He and His Church, together represented in the Man-child, having been caught up to God and to His throne, there will no longer be found on earth any rightfully bearing the name of Christians. But the fulness of the Gentiles having come in, the Jews will be grafted back into their own olive tree, and to them will be committed the testimony for the Time of the End. Against this remnant-company all the malice of the devil will be directed,—“And there shall be a time of trouble, such as never was since there was a nation even to that same time:” but at that time Daniel’s people shall be delivered (not all who were Jews by natural birth, but) “everyone that shall be found written in the book.” These are they whose names are written in the Book of Life of the slain Lamb, from the foundation of the world; and for them the earthly kingdom has been prepared.

Tested by the proclamation of the everlasting gospel on the one hand, and the placing of the abomination that maketh desolate on the other there will be a national and religious awakening on the part of those who have so long been sleeping among the dead. The second verse does not, I believe, speak of an actual physical resurrection, but rather of a moral and national one. “Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” It is the same kind of language that is used both in Isaiah 26:12–l9, and Ezekiel 37, to describe Israel’s national and spiritual revival. For centuries they have been sleeping in the dust of the earth, buried among the Gentiles. Their awakening will have taken place at last; but while for some it will be to everlasting life and blessing in the glorious kingdom of the Son of Man soon to be established, for the apostates it will be to everlasting shame and contempt because of their submission to the Beast and the Antichrist.

Then shall the wise (that is, the teachers among the remnant, the same class who are referred to in the latter part of verse ten) “shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever and ever.” While these words refer primarily to the faithful of Judah in that day, we also may find encouragement and cheer in them. “He that winneth souls is wise;” or as the Revised Version puts it, “He that is wise winneth souls.” May ours be the wisdom that leads us so to walk as to commend the gospel of Christ to all with whom we come in contact, that thus we may be in very deed winners of souls, turning many to righteousness.

Daniel was told to shut up the words and seal the book, even to the Time of the End. This is in marked contrast with the message of the angel to the apostle John, at the close of the book of Revelation. “And he saith unto me, Seal not the sayings of the prophecy of this

book: for the time is at hand.” The present age or church period is looked at as being but a moment, so to speak, in the ways of God. Messiah having come and been rejected by Israel, the next thing in prophetic order is the Time of the End. If this dispensation be lengthened out a little longer, it is but an evidence of God’s long-suffering to sinners, being not willing that any should perish; but that all should turn to Him and live. Throughout the New Testament, the end is always looked upon as having drawn nigh: therefore, through the book of Revelation, the seal is removed, as it were, from the book of Daniel, and the latter prophecy is found to be the key to the former. The fourth verse closes with the statement that “many shall run to and fro, and knowledge shall be increased.” Could anything more aptly set forth the chief characteristics of these last days? Men seem to have a perfect mania for traveling from place to place; and human inventions of all kinds are pressed into service to accelerate and make comfortable those who thus run to and fro. Coupled with this we have the ever-widening diffusion of the productions of the press, so that knowledge of all kinds is indeed increased. May we not see in these things one evidence that we have almost reached the special prophetic period denominated as the “Time of the End”?

From the fifth verse to the end of our chapter we seem to have a kind of an appendix. The writing of the “scripture of truth,” which the angel began to unfold in the beginning of chapter eleven, was concluded in the fourth verse. What follows gives additional light as to times and seasons. The awe-inspiring being, described in chapter ten, is still with Daniel; but two other angels appear on the scene also, one standing on each bank of the river. One of these speaks to the man clothed in linen and asks: “How long shall it be to the end of these wonders?” He is evidently referring to the Great Tribulation; and he inquires its actual duration. The answer is given, with great solemnity, that it shall be “for a time, times, and a half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.” This agrees with the times given in chapter 7:25, during which the Little Horn was to be permitted to speak great things against the Most High, and to think to change times and laws. At its expiration the judgment was to sit and his dominion be taken away. This is of course the premillennial warrior-judgment described in the nineteenth chapter of Revelation. The angel’s declaration that “when he shall have accomplished to scatter the power of the holy people, all these things shall be fulfilled,” refers undoubtedly to this Little Horn’s violent persecution of the remnant, to be followed by the manifestation of Messiah.

Daniel tells us that he heard but understood not. Through the book of Revelation we need not be perplexed as he was, for God has now unfolded all this, in order that we may more fully enter into His ways. The prophet was told to go his way; “For the words are closed up and sealed till the Time of the End.” In that time, “many shall be purified, and made white, and tried; but the wicked shall do wickedly; and none of the wicked shall understand; but the wise shall understand.”

Two other time-prophecies complete the book. The Great Tribulation, we know from other passages, commences when the daily sacrifice shall be taken away and the abomination that maketh desolate set up, as foretold in verse 11. This is the verse, and not the thirty-first verse of chapter eleven, to which our Lord refers in His great prophecy in the 24th chapter of Matthew. Now we have just seen that the tribulation is to last for a time, times, and a half; equivalent to three and a half years, or twelve hundred and sixty days. But in this eleventh verse we learn that from the beginning of this tribulation, there shall be a thousand two hundred and ninety days. The extra thirty days will, doubtless, be devoted to the purging out of the kingdom of all things that offend and do iniquity, though the Lord

will appear, on behalf of the remnant and for the destruction of the Beast and Antichrist, at the expiration of the twelve hundred and sixty days. A longer period yet is given in verse twelve: “Blessed is he that waiteth, and cometh to the thousand three hundred five and thirty days.” Some have suggested that this would carry on the time to the celebration of the first millennial feast of tabernacles, as in the 14th chapter of Zechariah. At any rate it clearly points us on to the full establishment of the kingdom in power and glory.

Till then Daniel is told to go his way, but the promise is given him, “Thou shalt rest, and stand in thy lot at the end of the days.” It is not likely that the prophet lived very much longer, as he would be an aged man at this time, probably past ninety years, and perhaps well on to a century old. Soon he was called from a scene in which he had lived to see many of his own prophecies fulfilled. His life began in the land of Judah. He died an exile, though honored and respected, in the land of the stranger. He held positions of trust and confidence under Nebuchadnezzar, Darius, and possibly Cyrus. He saw the rise and fall of Babylon, the head of gold, and the lion with eagle’s wings. He beheld the sudden rise and accession to supreme power of the silver breast and arms—the ferocious bear that raised itself upon one side. During its season of domination he passed away, to rest—not in unconscious sleep, but in Abraham’s bosom: there to wait with all the faithful till the voice of Michael the archangel shall be heard, at the coming of the Lord Jesus Christ and our gathering together unto Him; for of Old Testament saints it is written that “they without us shall not be made perfect.” Answering the assembling-shout of the Lord in that hour of triumph, Daniel’s body shall rise from its unknown grave, in glory and incorruption; and he shall take his place with Him for whose sake he had borne reproach so often in his life of faithful devotion to God; and thus he “shall stand in his lot,” in the place appointed him, after all his works have been manifested at the judgment-seat of Christ.

He will behold the rise and destruction of the last Beast, dreadful and terrible, in its tenhorned condition. He will see the once-rejected Stone fall from heaven in judgment upon the feet of the image of “the man of the earth;” he will see the Son of Man coming, as “a Lamb that looked as though it had been offered in sacrifice,” to receive from the hands of the Ancient of Days the seven-sealed scroll of the title-deeds to this world. And among that holy number of crowned priests who prostrate themselves at His feet, none will join more loudly or more understandingly in the song of redemption and glory than the one-time captive who “purposed in his heart that he would not defile himself.” When the King of kings rides forth, clothed in a vesture dipped in blood, Daniel will follow in his train, an intelligent witness of all His ways in judgment, concerning which he once heard but understood not. In the kingdom of glory to follow, he who, of old, had stood before kings, will stand in the presence of the Prince of the kings of the earth, in the lot appointed him.

And in that day, all, from the beginning, who have esteemed the reproach of Christ greater riches than the treasures of earth,—all who have been content to suffer for righteousness’ sake,—all who have witnessed the good confession, will reign in life with Him who was once upon earth the Arch-sufferer, the most misunderstood of all that noble race “of whom the world was not worthy.”

These things are all written in “the Scripture of truth.” The day of their fulfilment is at hand. The Judge standeth at the door. Soon the mighty and glorious miracle that will close up this age of grace and introduce the coming hour of trial, will be performed by omnipotent power. I refer to the resurrection of the dead in Christ and the translation of the living saints. Not one will be left behind: for God has ordained that, just as the flood of old could not take place till Noah and all his household were safe in the ark, so, not one seal of

the book to be taken by the Lamb can be broken, not a trumpet blown, not a vial of wrath poured out, till all the redeemed of this dispensation, with all the saints of the past, are safely gathered round the Lord in heaven.Each believer may truthfully use the solemnly precious words of Dr. Bonar, as his own:

“I murmur not that now a strangerI pass along the smiling earth;

I know the snare, I dread the danger,I hate the haunts, I shun the mirth.

“My hopes are passing upward, onward,And with my hopes my heart has gone;

Mine eye is turning skyward, sunward,Where glory lightens round yon throne.

“My spirit seeks its dwelling yonder;And faith foredates the joyful day,

When these old skies shall cease to sunderThe one dear love-linked family.

“To light, unchanging and eternal,From mists that sadden this bleak waste,

To scenes that smile, forever vernal,From winter’s blackening leaf I haste.

“Earth, what a sorrow lies before thee!None like it in the shadowy past;

The sharpest throe that ever tore thee,Even though the briefest and the last.

“I see the fair moon veil her lustre,I see the sackcloth of the sun;

The shrouding of each starry cluster,The three-fold woe of earth begun.

“I see the shadow of its sunset;And wrapt in these the Avenger’s form;

I see the Armageddon-onset;But I shall be above the storm.

“There comes the moaning and the sighing,There comes the hot tear’s heavy fall.

The thousand agonies of dying;But I shall be beyond them all.”

The great tribulation cannot begin while the members of Christ’s body are still upon the earth; for the Lord says to the Church of this dispensation: “Because thou hast kept the word of My patience, I also will keep thee from the hour of temptation which shall come upon all the world to try them that dwell upon the earth” (Rev. 3:10). This applies to all Christians; for one who does not keep the word of Christ’s patience is none of His.

The earthly history of the Church will end when “the Lord Himself shall descend from heaven with a shout, with the voice of the arch-angel and the trump of God; and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air.” Thenceforth we shall be forever with Him.

But upon our departure to heaven the great clock of prophecy will again begin ticking off the times and seasons, and from the people of Israel a remnant will be born again; and, gathered out from the mass, they will become the Lord’s witnesses on earth in the Time of the End. A brother beloved has likened the course of time to a railroad speedway. Sometimes I have been traveling on the railway on an ordinary way-train, with certain local stops to be made according to schedule. But a special has been sent out behind us, and we have been shunted on to a side-track till the special, or the limited express, has gone by. Then the signals direct us to once more get on to the main line and complete our regular course. Israel may be likened to the way-train, running along through the course of the years, according to prophecy. But when Messiah appeared and they knew Him not, but crucified the Lord of glory (at the expiration of the 69 weeks of chapter 9), they were turned off upon the side-track, and they have been waiting there ever since, while the Special of the dispensation of the grace of God, the limited Church-express, has been going by. When it has passed on, and left the main-track clear, God is going to give the signal, and the old Jewish way-train will take to the track again, fulfilling the balance of its schedule according to the seventieth week of the prophecy above referred to, and in fact all the prophecies that have to do with the Time of the End.

Those of us who are saved by God’s sovereign grace are on the Church-express, and are to be a heavenly people throughout the Millennium and to all eternity. Israel after the flesh are the earthly people; but they have forfeited all title to blessing through disobedience. Still God is determined to carry out His word to give them a place of special privilege on the earth; so He will renew a remnant of them by His Holy Spirit and His word, and will cleanse them from all filthiness and own them as His own once more. They will have their inheritance here upon the earth; but the Church and the Old Testament saints will have theirs in heaven.

So all these dates—the times and the seasons that we have in Daniel and Revelation—have nothing to do with this present period, while the Church-express is going by. They are part of the official schedule for the Jewish way-train, and will direct its movements when the limited Church-train has passed on to glory. There is no time-table issued for the special. No one can say when it will get by; but I feel very certain that, if you want to get aboard, you will have to do so soon, for everything points to a change of dispensations very shortly. None are aboard that train save those who have been cleansed from their sins by the precious blood of Christ, and sealed with the Holy Spirit of promise. Are you certain that you are numbered among them? Do you know that you have been born from above and that you are now a possessor of life eternal? you cannot afford to be uncertain in regard to these things. They are too momentous,—too solemn and serious for you to go on from day to day hoping everything will turn out all right in the end, when, in reality, everything now is all wrong so far as you are concerned, if you are out of Christ,—a stranger to the grace of God. What folly to trifle with matters of such grave importance trembling in the balance!

If unsaved, and yet desirous of becoming a Christian, listen to the message my Lord bids me bring to you. He says: “If thou shalt confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised Him from the dead, thou shalt be saved; for with the heart man believeth unto righteousness, and with the mouth confession is made unto

salvation.” Let me couple with this a verse in John’s first epistle: “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Now observe carefully: In these two Scriptures there are two confessions God is calling upon every soul to make. First: Confess your sins to God. Then: Confess your Saviour to men. Is it not simple? As a poor lost sinner you are invited to come to the God you have sinned against, owning your guilt in His holy presence. When you thus come, He promises full forgiveness based upon the finished work of His beloved Son, who upon the cross bore the very sins you confess; and, in your room and stead, endured the judgment due them. Believing this—resting on the testimony of the unchanging word of God—you can turn to your old friends and former companions and say: “I now own the Lord Jesus Christ as my Saviour, and my Lord!” And He declares: “Whosoever therefore shall confess Me before men, him will I confess also before My Father which is in heaven. But whosoever shall deny Me before men, him will I also deny before My Father which is in heaven.” Think of it: Confess Christ here, and He will confess you there. Deny Him here, and He will deny you there!

Oh hasten to make the two confessions that will give you title to say: “He hath clothed me with the garments of salvation.” Then, when Daniel stands in his lot at the end of the days, you too will stand in your lot among the redeemed company who will follow the Lamb whithersoever He goeth. But if you persist in refusing Christ,—if you go on denying His name,—and die in your sins, you will have to stand in your lot before His judgment throne, to hear the words of doom: “Depart from Me, ye cursed, into everlasting fire prepared for the devil and his angels; I know you not.” Awful words, these! Oh that they may never be spoken to you!With this I close these studies in the book of Daniel. We have seen, in these lectures, how wonderfully prophecy has been corroborated by human historical records as to the past. Surely it has impressed us with this fact, that not one word that God has spoken shall ever fall to the ground. “He will not call back His words.” All that is written will be fulfilled both as to 1srael and the Church, as to God’s people and the nations, and as to each individual soul, whether saved or lost. “Heaven and earth shall pass away,” declared the Lord Jesus, “but My word never!” To keep His word is to live. To refuse it is to die eternally! Let not Satan persuade any that God will be better than His word: He will fulfil it to the letter; though man may think otherwise, and hope for mercy apart from Christ.

“The man may think that all is well,And every fear be calmed:

He lives,—he dies,—he wakes in hell,—Not only doomed, but damned.”

To the Christian, the book of Daniel must ever be a precious and soul-stirring record of the love and care of our gracious God, who always watches over His own for blessing, no matter how dark the night, and who has given us the sure word of prophecy as a light shining in the gloom, until the day dawn and the Daystar arise in our hearts.10

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10 Henry Allan Ironside, Lectures on Daniel the Prophet., 2d ed. (New York: Loizeaux Bros., 1953), 230–247.

12:9–13 Final Words of the MessengerThe heavenly messenger makes it clear that the vision is for the time of Antiochus, the

time of the end (11:35, 40; 12:4, 9). He repeats again that the contents of this vision, like those before, are to remain secret and sealed until that time (12:9). In John’s vision, the prophecy is not to be sealed because the time is near. However, as in Daniel, the wicked continue in wickedness and the holy in holiness (Rev. 22:10–11). The heavenly messenger has final words of encouragement: many [Jews] shall be purified, cleansed, and refined (12:10).

Daniel is to go his way and live a life of purity (12:13). These words emphasize again that the faithful do not take into their own hands the task of violently changing history, as did the Maccabees. The focus of the faithful is to be upon holiness, purity, and meekness. Their lives are in contrast to the wicked, who continue to act wickedly (12:10). The wicked, apostate Jews, act the way they do because they do not understand the ways of God. The wise are the ones who understand the ways of God in the time of crisis and can teach all the faithful (11:33, 35; 12:3; see notes at 11:33–35). When confronted by an Antiochus, they are ready (if necessary) to fall by sword and flame, and suffer captivity and plunder (11:33). Their lives are demonstrations of holiness and meekness as they wait on God. Many faithful Jews, who follow the wise, will also suffer and be purified, cleansed, and refined (12:10).

The man in linen finally answers the question, How long? From the time that the regular burnt offering is taken away and the abomination that desolates is set up, there shall be one thousand two hundred and ninety days (12:11). There is no satisfactory explanation of the difference in the count of the days: 1150 (8:14), 1290 (12:11), and 1335 (12:12). Perhaps there is hidden symbolism in the numbers. Some wonder whether, as time passed in anguish under Antiochus, new and variant calculations were recorded that set this end a bit later to give God time to act. Those today who set the time of the end eventually also have to adjust their calculations (cf. Mark 13:32; Acts 1:7). It does seem that 12:11 is a correction of 8:14, since the same predicted event is under discussion, the cleansing of the temple and the restoration of the regular burnt offering. Daniel 12:12 likely refers to a slightly later event, the death of Antiochus, when Michael arises on behalf of the Jews (11:45–12:1).

In the days of Antiochus IV Epiphanes, many calendars were in use. The lunar calendar had 354 1/4 days. The solar calendar had 365 1/4 days. Early Babylonians followed a lunar-solar calendar and inserted a month every two or three years. There was a Macedonian Seleucid calendar (from autumn 312 B.C.), and a Babylonian Seleucid calendar (from spring 311 B.C.; Goldstein, 1983:32). The Jews used the latter, but there was much debate and confusion. Dates for religious festivals were of great importance, and the calendar followed was critical in determining dates of significant events. When did an event occur? When did it begin? When did it end?

The time of events mentioned by the man in linen in 12:11–12 is not clear. When does counting begin? When Antiochus plundered Jerusalem and massacred Jews in 167 B.C.? Did the counting start slightly later with the cessation of the Jewish burnt offering? Or with the erecting of the abomination? When does counting cease? At the removal of the abomination? The cleansing and rededication of the temple? The death of Antiochus? The text does not say.

The messenger does say that there is a limited period of crisis during which the faithful must live carefully. The crisis will be of short duration, and it will end. Two ways of reckoning are given, perhaps to accommodate different calendars or starting or ending times. One is 1290 days, the other is 1335 days. One is a period of 3 years and 7 months, the other 3 years and 8 1/2 months. From the account given in 1 Maccabees, it was approximately 3 years from the first pagan sacrifice to the rededication of the altar in the Jerusalem temple (1 Macc. 1:59; 4:52–53; but 2 Macc. 10:3 calls it 2 years), which happened about 3 1/2 years after Antiochus captured Jerusalem (cf. Dan. 7:25; 8:14; 9:27; 12:7).

The man in linen concludes with a beatitude, Blessed is he who waits and endures the period of crisis. This recalls Isaiah 30:18,

Therefore the Lord waits to be gracious to you;therefore he will rise up to show mercy to you.

For the Lord is a God of justice;blessed are all those who wait for him.

Again Daniel is addressed: Go your way (12:9). In essence, Daniel is told to continue to live his life to the full. Death will come soon enough, and then comes rest (12:13). As one of the wise, after death Daniel will experience resurrection life, as envisioned in 12:2–3. He shall rise for his reward with the holy people (12:7) at the end of the days (12:13). This expression has the same meaning as time of the end in 12:4, in which case the reward appears to be more immediate. One must leave open the possibility that in this instance end of the days could mean end-time resurrection. In Daniel 12, the end seems to be a deliberately evocative term, heralding something far more significant than the mere end of the wicked Antiochus—God’s ultimate victory over evil (Anderson: 145–146).

The book of Daniel ends in great tranquillity. Daniel’s work is done. He is free to go on his way until the end of his earthly life. Daniel can rest in peace, because of the knowledge that he has filled the place God wanted him to fill, both in life and in death. He can rest in peace because of his confidence that God will unfold history in his time and in his way, that God will overcome evil, and that he, Daniel, will be raised for his reward.Daniel’s life demonstrates that the faithful do not simply wait for a time when faithful living is possible. Instead, in the midst of crises, their lives demonstrate the way of life characteristic of the kingdom that shall stand forever (2:44).

In the second century B.C., the day came when Torah scrolls were burned, circumcised babies were tied to their mother’s necks for joint slaughter, a mad man sat on the throne, and oppression, injustice, war, and human sin abounded (1 Macc. 1). Yet even then it was possible, individually and as a faithful community, for believers to grapple with issues of love, justice, and peace and to live lives that were hopeful and obedient to God. This is the central thrust of Daniel.

Apocryphal SupplementsIn the Greek OT, two stories are added following Daniel 12: the story of Susanna (13:1–64), and the story of Bel and the Dragon (14:1–42). Both stories underscore Daniel’s wisdom. Such a conclusion has the effect of putting Daniel more securely with the wisdom literature.

Susanna is the story of the beautiful, virtuous wife of Joakim. She is framed by two lecherous judges because she refuses their adulterous proposal. Susanna would be executed for adultery if it were not for Daniel’s intervention. His cross-examination of Susanna’s accusers leads to the disclosure of their perjury and to their death by stoning. Note the ironic wordplay in 13:54–55, 58–59 (cf. notes on 5:25).

In the stories of Bel and the Dragon (snake), Daniel is able by clever moves to demonstrate the weakness of the idol Bel and of the serpent that King Cyrus of Persia is worshiping. Daniel is a wise strategist and exposes them as nothing in comparison to the living God. These additions to Daniel are likely fictitious. [Supplements to Daniel, p. 297.] THE TEXT IN BIBLICAL CONTEXT

ResurrectionIn the OT, all people go to the grave. The OT tells of persons raised from the dead: the widow’s son at Zarephath (1 Kings 17:17–24); the Shunammite’s son (2 Kings 4:32–37); and a man whose body was put in Elisha’s grave (2 Kings 13:21).

Often in the OT, dying is compared to lying down and sleeping. This forms a basis for speaking of resurrection as awaking and rising (Dan. 12:2, 13). A frequent refrain in the OT to indicate death is to say that one sleeps with the ancestors, as did David (1 Kings 11:21), Solomon (11:43), Rehoboam (14:31), Asa (15:24), and Ahab (22:40). This means they joined their forebears in the earthly tomb. Yet this reunion is never mentioned jointly with reference to Sheol. Both the good (Jacob, Gen. 37:35) and the evil (Numbers 16:30) go down to Sheol (grave, pit, underworld). After this life, a shadowy existence in Sheol is suggested, but few details are given (ABD 2:102–104). Even the wisdom literature says “the dead know nothing” (Ecc. 9:4–6, 10; Job 7:9; 14:21). Yet sometimes the dead were consulted, though it was forbidden by the Torah (Deut. 18:11; 1 Sam. 28; 2 Kings 21:6; Isa. 8:19).

Generally, the Israelites hoped for a long life on the earth (Exod. 20:12) rather than for a future resurrection. The ideal was to live to “a good old age,” like Gideon (Judg. 8:32). Yet Hebrews 11:19 says that Abraham, pondering the outcome of Isaac’s shortened life if he were sacrificed and the threat to God’s promise of descendants for him, “considered the fact that God is able even to raise someone from the dead.” The OT proclaims the Lord’s (Yahweh’s) power, which no force can check. God masters life and death. This supplies roots for faith in the resurrection. Hannah sings, “The Lord kills and brings to life; he brings down to Sheol and raises up” (1 Sam. 2:6; cf. Deut. 32:39). In mercy the Creator of the world can give life again (2 Macc. 7:23). Isaiah writes, “Your dead shall live, their bodies shall rise” (Isa. 26:19). Here the Hebrew text is difficult, but the verse likely promises resurrection for those who died as martyrs for the sake of the name of the God of Israel (ABD 5:682).

Ezekiel’s vision of dry bones (Ezek. 37–38) appears to prefigure some kind of a resurrection. No doubt the scene is meant originally in a corporate sense, that the bones are the exiles and the miracle is the reestablishment of Judah on its “own soil” (37:12–14). Likewise, Hosea 6:1–3 expresses hope for the repentance and restoration of Israel, the northern kingdom; 1 Corinthians 15:4 sees a fulfillment of this in Christ’s resurrection. These OT texts indirectly anticipate the doctrine of the resurrection.

The passage in Daniel 12:2–3 is the most explicit reference to resurrection in the OT. Details about a general or a particular resurrection are left unexplored. It is not even claimed that all are raised, but it says that Jews (“the many”) are raised to receive everlasting life or contempt, and the wise to receive special honor (see notes above). Here the concept of resurrection provides hope and encourages endurance among those suffering and even dying because of being faithful to God’s covenant. The martyred righteous are cut short before they can live the usual God-given life span. This does not square with God’s compassion and steadfast love, keeping covenant (Dan. 9; 2 Macc. 7). Those who deny their faith and become renegades will be raised to face judgment. Belief in resurrection goes with faith in God’s righteous judgments and his vindication for the faithful. God’s justice is affirmed throughout the OT and must eventually become manifest. The resurrection allows justice to happen even if it has not been seen earlier. Thus belief in the resurrection is based on Yahweh’s power, justice, and love (Dan. 9:4–19; ABD 5:684).

Many interpreters claim that during the exile or the time of Antiochus IV, there was no clearly developed doctrine of the resurrection. But L. J. Greenspoon challenges such a conclusion. He describes the range of meanings given to such terms as life and death and proposes that the concept of resurrection is found in Israel’s early history, connected with Yahweh as Divine Warrior. He concludes that Daniel 12 draws from Isaiah 26:14 and 19. Here again, the first meaning is the return of the exiles and the restoration of Israel to “worship the Lord on the holy mountain at Jerusalem” (27:12–13). Yet Isaiah 26 indirectly anticipates the doctrine of the resurrection. Though seeming to be dead, the exiles will be gathered and raised up by God, who gives the breath of life (Gen. 2:7; Ps. 104:29–30).

Greenspoon examines the settings of other OT texts and places them en route to the clarion statement in Daniel 12:2–3. Ecclesiastes calls mortals to enjoy life because no one survives after death. The “dust returns to the earth as it was, and the breath returns to God who gave it” (2:24; 3:21–22; 12:7). Job 14:12 says there is no hope for mortals to live again. The translation and meaning of Job 19:25–27 is difficult. Here Job does affirm faith in a Redeemer-Vindicator, who will see that his justice is recognized before God. Three times he claims that he will see God. The NRSV rendering allows the possibility of a resurrected Job. Yet the emphasis is upon his vindication and seeing God (reinforced in Job 38–42).

As noted above, Ezekiel 37:1–14 envisions Israel reestablished in its own land. Isaiah 52:13–53:12 celebrates the Servant’s redemptive suffering and subsequent exaltation. This refers first of all to God’s people, the covenant community. The exiles, suffering while scattered among the nations, will be raised up and restore all people to God, to the astonishment of onlooking rulers. Yet a righteous remnant seems to be in the picture, and Christians believe the prophesy is best fulfilled in the servant ministry, death, and resurrection of Jesus Christ (Mark 10:33–45; Acts 3:13; 4:25–30; 8:32–35; Matt. 8:17; 1 Pet 2:24–25). The stories of Elijah and Elisha in 1 and 2 Kings have already been mentioned. In completing his survey, Greenspoon (319) claims that “a concept of the bodily resurrection of the dead is expressed in the biblical material that ranges in date of composition from the ninth to the second centuries B.C.“

The OT explains that the hope of the righteous is to be with God (as in Ps. 73:23–25; cf. Ps. 16:9–10). This testifies to the nearness of God even through ordeals and this provides a foundation for later confidence that not even death can separate us from God’s love (Rom. 8:34–39; cf. 2 Cor. 5:8). The NT offers more doctrinal development. Its theology builds on the resurrection of Jesus Christ, who is “the first fruits” for the coming “resurrection of the

dead”. Those who belong to Christ will be raised at his coming and experience bliss and fellowship with him (1 Cor. 15:20–23). Whoever believes in Christ, confesses with lips and life that Jesus is Lord, and believes “that God raised him from the dead”—this one “will be saved” and not “put to shame” in the judgment that goes with the resurrection (Rom. 10:8–13; 1 Tim. 2:10–13; Mark 8:38). Unbelievers will be condemned and separated from God (Luke 16:19–31, wicked in torment; John 5:28–29; 2 Cor. 5:10; cf. Rev. 20:13).

In Daniel, the heavenly messenger’s words parallel Ezekiel’s vision of the valley of dry bones. There is hope for the people of God in the reestablishment of Israel: “This says the Lord God: I am going to open your graves, and bring you up from your graves, O my people; and I will bring you back to the land of Israel” (Ezek. 37:12–14). Gabriel may also be echoing prayers for the Lord’s help, in which the oppressed call for deliverance from death, and for judgment upon oppressors (see Ps. 69–70). God sent this messenger (Dan. 10:11) to promise renewed life to the faithful, and shame and contempt for the unfaithful. Here the book of Daniel goes further than any other OT passage to indicate that many individuals are raised to experience everlasting life beyond this mortal life span, especially after being cut short by martyrdom (11:33). There is to be joy for the righteous and glory for the wise, who understand and lead many to righteousness (12:2–3, 10).

Revelation 21:1–22:5 provides a NT commentary on Daniel 12. it describes the resurrected community, gathered around “the throne of God and of the Lamb.” This passage in Daniel also provides background for Luke 14:12–14 and Matthew 13:43: “Then the righteous will shine like the sun in the kingdom of their Father.”

In the OT, the existence after death is not clearly defined. Sheol, the underworld, is a joyless, shadowy place for good and evil alike. But in Daniel, the concept of the resurrection of many of the dead is definitely set forth. Between the writing of Daniel and the days of Jesus, more and more was said about the resurrection (2 Macc. 7:23; 1 En. 22–27; 92–105). Some texts affirm immortality for the righteous (4 Macc.; Wisd. Of Sol. 1–6; Jub. 23:31 [as joyful spirits]). Reward and punishment regularly goes along with resurrection (Ps. of Sol. 3, 13–15; 2 Bar. 49–51; 2 Esdras 7; cf. 1QS 3:13–4:26). There was no consensus, however. The Sadducees, basing themselves on the Torah (Pentateuch), denied that there was a resurrection in either angelic form or spirit form. However, the Pharisees, Jesus, and his followers strongly embraced belief in the resurrection (Matt. 22:23–33; Acts 23:7–8; Viviano).

According to the NT, the resurrection of Jesus Christ carries with it the promise of resurrection of believers. Jesus teaches, “I am the resurrection and the life. Those who believe in me, even though they die, will live” (John 11:25). Jesus speaks of raising believers at the last day (John 6:39–51).

A most startling emphasis on the resurrection came in the early church. The resurrection of Jesus Christ became a central point of proclamation by the apostles (as in Acts 2:22–32; Rom. 1:4). This brought them into conflict with the Sadducees because they claimed that “in Jesus there is the resurrection of the dead” (Acts 4:2). These believers were completely convinced of Jesus’ resurrection and willingly suffered and died for this belief. They also insisted that those believing in Jesus belong to him and would be raised to be with him (1 Cor. 15:12–29; 1 Thess. 4:13–18). The present work of the Spirit in believers’ lives is a “guarantee” that they will share in the resurrection life given by that same Spirit if they persevere in faithfulness even through suffering (2 Cor. 5:1–10; Rom. 8:16–25; cf. Dan. 12:12). Moreover, a resurrection of the unrighteous dead was also assumed (Heb 9:27; Rev. 20:12–15).

The NT teaches that all will rise and face judgment, those in Christ and those without him. The resurrection of believers is to life eternal. Relatively little is said about those without Christ (cf. Rev. 20). In John 5:29, Jesus speaks of the “resurrection of life” and also of “the resurrection of condemnation” (cf. Acts 24:15). These Scriptures echo the words of the heavenly messenger: Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt (Dan. 12:2). In these words we find an early and fleeting glimpse into the promise of resurrection life in the Christian gospel. The book of Daniel points to the truth enunciated by Paul, “If for this life only we have hoped in Christ, we are of all people most to be pitied” (1 Cor. 15:19). THE TEXT IN THE LIFE OF THE CHURCH

Prayer and Spiritual WarfareDaniel has been mourning, fasting and praying for three weeks about the future of his people when he receives a true word about a great conflict (10:1–12). For him, prayer is not just a “two-way transaction” but “also involves the great socio-spiritual forces that preside over so much of reality” (Wink, 1992:309). With the book of Daniel, we have the first revelation of how these powers block answers to prayer. The angel prince of Persia opposes Gabriel’s coming to Daniel until Michael, Israel’s guardian angel, draws the angel of Persia into diversionary battle so the messenger angel can slip through to deliver the vision of the future for God’s people.

Daniel represents Israel, struggling to resist anything that would detract from fidelity to Yahweh, to recognize all the “counterfeits for the rule of God” (Aukerman: 49–51). For three weeks Daniel contends with unseen spiritual powers, perhaps with Babylonian spirituality and his training in practices considered an abomination to Israel (see notes on Dan. 1:3–7). His prayers are heard on the first day the words leave his lips, but God seems not to answer. Meanwhile a fierce battle is being waged in the heavens between the angels of two nations. “The angel of Persia does not want the nation he guards to lose such a talented subject people” and for twenty-one days is able to frustrate Yahweh (Wink, 1992:310). Finally Israel’s’ guardian angel intervenes so the messenger angel can get through.

This tells us something about our own prayers. Wink makes an interesting suggestion. For years we have been praying for peace while the “angel of the United States” and the “angel of the Soviet Union” have been locked in deadly military competition. It seemed futile, with spiritual inflexibility on both sides. Yet God was working through the demonstrations and prayers for peace, and through churches and pastors in eastern Europe. Eventually a nuclear weapons reduction treaty was negotiated. Later the Soviet regime fell apart and the United States found that it could not afford the arms race.

The spiritual powers (angels) resist the sovereignty of God over history, but they can prevail only for a time. God is limited by our freedom, and also by the freedom of institutions and systems, which often frustrate his will for a while. These powers hinder and delay God’s work and healing in his world, but God is not mocked. Our intercessions help God to undermine the powers of the Domination System, whose brutality is often a sign of desperation. Their time is short. God will prevail, whether it takes twenty-one days, years, or centuries (Wink, 1992:310–313).

Thus Daniel can release us to more energized, assertive, expressive and persistent praying. God will prevail, and our prayers can help overcome obstacles to God’s reign. Martyrdom and the cross may work to purify the faithful (Dan. 11:35) and stir up God’s mercy and resurrection power (2 Macc. 7:23). Immense evil forces are arrayed against God, but in faith and in prayer, we affirm God’s miracle-working power (Wink, 1992:317; Dan. 9:15). Truly believers struggle “against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places” (Eph. 6:12). But, praying “in the Spirit at all times,” believers “stand firm” and “proclaim the gospel of peace,” clad in God’s armor and taking “the sword of the Spirit, which is the word of God” (Eph. 6:13–18).

Awaiting the Last DayIn the church today there seems to be a great desire to know the sequence of international events at the end of time. The Gulf War (1991) provided an unusually rich opportunity for such speculation, especially since Iraq is in the area of ancient Babylon and Saddam Hussein was seen by some as a modern Nebuchadnezzar. Thus far, predictions about international events made on the basis of biblical materials have been, for the most part, unreliable. Now it appears that with the collapse of the Soviet Union, North American prophecy experts will have to identify a new set of antagonists to fit their predictive schemes.

Many have tried to use the book of Daniel as a timetable or a crystal ball for discerning future events. Often this overshadows the abiding message of the book: the call to faithfulness and endurance in times of persecution, and the affirmation of the rule of God. Some find it easy to project end-time world crises by using Daniel’s phrases: what shall be hereafter (2:45), at the end of days (10:14), and the time of the end (11:35, 40; 12:4, 9, 12). However these phrases are best applied chiefly to the termination of ancient crises, as explained in the notes. This language does hint at even greater things, that after the people are delivered from Antiochus, God’s everlasting kingdom would come in, and God would be king over all the earth. But this is evocative eschatological language and not spelled out in detail. It is a grand affirmation of faith in God and his rule, which will triumph in his world even though the present may look bleak for the faithful.

Today many talk about “the last days” and believe we have entered them in a special or unique way. For the NT writers, however, the last days began with the coming of Jesus and the pouring out of the Holy Spirit at Pentecost. The last days will continue until Jesus returns. Peter saw that the last days began at Pentecost. “In the last days” God would pour out his spirit on all flesh (Acts 2:17). In a similar way, Paul wrote of Christians as those “upon whom the ends of the ages have come” (1 Cor. 10:11, living in the overlap of the old age and the incoming new age).

The preacher in Hebrews said that “in these last days [God] has spoken to us by a Son” (Heb. 1:2). Jesus “has appeared once for all at the end of the age to put away sin by the sacrifice of himself” (Heb. 9:26). At the coming of Jesus, the last days began. F.F. Bruce (1954:68) comments: “The last days began with Christ’s first advent and will end with this second advent; they are the days during which the age to come overlaps with the present age”. The coming of the Spirit at Pentecost not only inaugurated the last days but also is the guarantee of what is yet to be. Believers experience now the firstfruits of the great harvest at the end (Rom. 8:23).

From the first days of the church, believers were admonished to await the “near” return of the Lord. Peter writes, “the end of all things is near” (1 Pet. 4:7). James agrees: “The coming of the Lord is near” (James 5:8). In Hebrews, the preacher calls believers to assemble and encourage one another “all the more as you see the Day approaching” (Heb. 10:25). Paul observes, “Salvation is nearer to us now than when we first became believers; the night is far gone, the day is near” (Rom. 13:11–12).

In the last days, the church awaits “the last day.” Jesus speaks of the last day which will bring resurrection and judgment (John 6:39, 44, 54; 11:24; 12:48). The last day is called “the day” (1 Cor. 3:13; Rom. 2:16), “that day” (1 Thess. 5:4; 2 Tim. 1:12, 18), or “the great Day” (Jude 6). It is also called “the day of the Lord” (1 Thess. 5:2; 2 Pet. 3:10), the “day of God” (2 Pet. 3:12), and “the day of Jesus Christ” (with variation in wording: 1 Cor. 1:8; 2 Cor. 1:14; Phil. 1:6, 10; 2:16). It is “the day of wrath” (Rom. 2:5) and “the day of redemption” (Eph. 4:30).

How long will it be until the last day? God’s way of looking at time is different from ours (2 Pet 3:8). In the meantime, the gospel is to be preached to the whole world (Matt. 24:14). There will be wars and rumors of wars. “This must take place, but the end is still to come” (Mark 13:7). Each day that goes by, God is giving one more day of grace. Time is extended because of the mercy and patience of God. He does not want any to perish “but all to come to repentance” (2 Pet. 3:9).

In stories and visions, the book of Daniel provides the church with illustrations of the lifestyle to which God calls the faithful as he works out his purposes. Daniel and his companions model Peter’s instruction to the church for living in the last days. They show “what sort of persons ought you to be in leading lives of holiness and godliness … Strive to be found by him at peace, without spot or blemish” (2 Pet. 3:11, 14).

Resurrection HopeMartyrs Mirror shows that persecuted believers in the sixteenth century often appealed to stories in the book of Daniel to gain strength for facing their own fiery furnaces and lions’ dens. Daniel and the three young men were models of faith and faithfulness for them. Early Anabaptists knew the books of the Maccabees and were impressed with how the Jews endured persecution and martyrdom in the days of Antiochus IV.

They also treasured the promise in Daniel of resurrection for martyrs. Anneken Hendriks in 1571 at fifty-three years of age was betrayed by her neighbor. The bailiff charged her with adopting “the cursed doctrine of the Mennonists” and suspended her by her hands. Though uneducated, she proclaimed her trust in God. They filled her mouth with gunpowder to keep her from testifying any more and threw her alive into the fire at Amsterdam. Braght alludes to Daniel 12:1–3 in his comments: “But the merciful God, who is the comfort of the pious, shall give this faithful witness, for this brief and temporal tribulation, an everlasting reward, when her stopped mouth shall be opened in fullness of joy” (Braght: 872–873).

The stories and visions of Daniel are especially valued by Christians facing tyrannical rulers, who exalt themselves greater than any god (Dan. 11:36). Indeed, this is a temptation for any government (as in Rev. 13), and believers need to be on guard, to be wise, and to understand what belongs to God alone (Mark 12:17; Acts 5:29). Our reliance on God’s power, justice, and love leads to a firm resurrection hope as we belong to Christ. Thus we

can persevere even through anguish, to be purified, cleansed, and refined. Like Daniel, we go our way in faithful service, rest, and wait for resurrection morning (Dan. 12:13).11

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AN ANGELIC EXPLANATIONDaniel 12:8–13

No event was mentioned from which the time, times and part of a time were to be counted. Thus Daniel did not comprehend what he had been hearing. He respectfully asked his guide, “What will be the outcome of these events?” He wanted to know who would win in the struggle, and how the participants would fare. The angel replied: “Go your way, Daniel, for these words are concealed and sealed up until the end of time.” The vision did not concern Daniel directly. Trying to gain any further insight concerning these matters was futile. As time goes on these events would unravel themselves. History would shed light on prophecy. “At the end of time,” i.e., at the end of God’s dealings with national Israel, men would understand these matters (12:8f.).

The predictions here recorded would not be understood by all men even in the day of fulfillment. Many Jews would be “purged, purified and refined” both by the ordeal of those days, and by the preaching of the Gospel. Some would “have insight,” i.e. they would recognize their Messiah. With the help of Jesus, their teacher, these would understand the words of the angel. The obstinately wicked, however, would continue to act wickedly even as prophetic judgment crashed down upon them (12:10). In Matthew 24 Jesus discoursed at length about the impending destruction of Jerusalem by the Romans. He gave his disciples warning signs and urged them to flee the city when they observed these signs. Christians heeded these warnings and were unaffected by the destruction of Jerusalem in A.D. 70.

The time of great distress would be marked by two pivotal events. Both are reminiscent of events in the days of Antiochus Epiphanes (cf. 8:13; 11:31). During the tribulation the “daily sacrifice” would be abolished.18 Only the most desperate straits would cause loyal Jews to cease offering the morning and evening Temple sacrifices required by the Law of God. The Jews had every intention of renewing those sacrifices once the war was over. As it turned out, however, the last sacrifices ever offered by a Jewish priest were placed on the altar on July 13, A.D. 70.

What circumstances would bring about the total cessation of the Old Testament sacrificial system? One would come who would set up “the abomination that causes desolation.” Jesus alerted his disciples to watch for the abomination of desolation standing in the holy place (Matt 24:15). In the parallel passage in the Gospel of Luke Jesus explained Daniel’s prophecy as referring the the armies which would surround Jerusalem (Luke 21:20). This clue from the teaching of Jesus makes it clear that Daniel mentioned the two pivotal events of the great distress in reverse chronological order.

The angel specified the length of time between the two pivotal events as 1,290 days. Forty-three months after the abomination that causes desolation was set up (i.e., the Roman armies surrounded Jerusalem), the daily sacrifice would cease. According to Josephus, the Roman armies approached Jerusalem on the twenty-seventh day of the month

11 Paul M. Lederach, Daniel, Believers church Bible commentary (Scottdale, Pa.: Herald Press, 1994), 258–270.

Hyperberetaios (October) A.D. 66. Under pressure of the siege, the daily sacrifice was suspended July 14, A.D. 70. The following month Titus the Roman general forced his way into Jerusalem and utterly destroyed the place. The 1290 days would thus represent the period of most intense suffering for the inhabitants of Jerusalem.

The angel pronounces as “blessed” that person who “keeps waiting and attains to the 1335 days” (12:12). Within forty-five days of the cessation of the daily sacrifice, the ordeal would be over. After conquering the city, Titus ordered those who had rebelled against Rome—the Zealots—to be slain or enslaved. At the same time he set free those who had been imprisoned by the Zealots throughout the siege. Once the city was demolished, the legions were reassigned to other parts of the empire. Titus then departed for Caesarea.

Daniel would not live to see the events which the angel had prophesied. He would rest in death. “At the end of the days,” however, he would rise from the dead to receive his inheritance in the eternal kingdom (12:13). With this note the Book of Daniel comes to a close.

Chart No. 24

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11. desde el tiempo … quitado el continuo sacrificio hasta la abominación—(Cap. 11:31). En cuanto a esta época, que probablemente es germinante y múltiple; la profanación del templo por Antíoco (en el mes Ijar del año 145 a. de J. C. hasta la restauración del culto por Judas Macabeo el día 25 del mes noveno (Chisleu) del año 148, según la era seleucida, 1.290 días; pasaron 45 días más antes que muriera Antíoco en el mes Shebat de 148, terminando así las calamidades de los judíos [Maurer]; por la Roma pagana, después de la muerte de Cristo; por Mahoma; por el Anticristo, la culminación de la Roma apóstata. La “abominación” tiene que llegar a su colmo (véase la traducción de Auberlen, “cúspide”, cap. 9:27), y esté llena la medida de la iniquidad, antes que venga Cristo. mil doscientos y noventa días—un mes más allá del “tiempo, tiempos y mitad de tiempo” (v. 7). En el v. 12 son agregados cuarenta y cinco más, en todo 1.335. Tregelles cree que Jesús en su venida libertará a los judíos. Transcurre un intervalo, en el cual sus conciencias son despertadas para el arrepentimiento y fe en él. Transcurre un segundo intervalo, en el cual los proscritos de Israel son juntados, y entonces sucederá la bendición unida. Estas etapas son señaladas por los 1.260 días, los 1.290 y los 1.335. Cumming cree que los 1.260 años, empiezan cuando Justiniano sometió a las iglesias orientales a Juan II, obispo de Roma; terminando en 1.792 cuando fué establecido el código de Napoleón y el papa deshonrado. 1.290 llegan hasta 1.822. como el tiempo de la decadencia del poderío turco, sucesor a Grecia en el imperio del oriente. Cuarenta y cinco años más terminan en 1.867, el fin de “los tiempos de los gentiles”. Véase Levítico 26:24. “siete veces”, es decir 7 veces 360, o sea 2.520 años: 652 a. de J. C., es la fecha de la cautividad de Judá, empezando bajo Manasés; 2.520 años desde esta fecha terminan en 1.868, armonizando así casi con la fecha anterior, 1.867. Véase Nota también cap. 8:14. El séptimo milenio del mundo [Clinton] empieza en 1.862. Siete años agregados a 1869 (la fecha del segundo advenimiento) constituye el reinado del Anticristo personal; en los últimos tres y medio, el período de la tribulación final, Enoc (o si no, Moisés) y Elías, los dos testigos, profetizan en saco. Esta teoría es muy dudosa (véase Mateo 24:36; Hechos 1:7; 1 Tesalonicenses 5:2; 2 Pedro 3:10); sin embargo sólo el

acontecimiento podrá decir si estas coincidencias cronológicas de tales teorías son casuales, o son datos firmes para fijar los tiempos futuros. Hales hace que los períodos 1.260, 1.290 y 1.335, empiecen con la destrucción de Jerusalén por los romanos y que terminen con la aurora precursora de la Reforma, la predicación por Wycliffe y Huss. 13. reposarás—en el sepulcro (Job 3:17; Isaías 57:2). Daniel, como su pueblo Israel, había de esperar paciente y confiadamente la bendición para el tiempo que Dios eligiera. El “no recibió la promesa”, pero tuvo que esperar, hasta que los santos cristianos elegidos fuesen traídos en la primera resurrección, para que él y otros santos del Antiguo Testamento “no fuesen perfeccionados sin nosotros” (Hebreos 11:40). te levantarás—dando a entender justificación para vida, como contraria a la condenación (Salmo 1:5). su suerte—figura tomada de la distribución de la Canaán terrenal.12

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11–12 These verses seem intended to furnish believers with a prophetic yardstick to measure the length of the second, more intense phase of the Great Tribulation. Verse 7 has supplied the approximate figure of three and a half years (for which the total number of days would be 1,278; see comments and note at 9:24–26). But it appears from v.11 that the interval between the setting up of the “abomination that causes desolation” (subsequent to the abrogation of the covenant between Antichrist and Israel) and the final deliverance of Jerusalem from his hosts will come out more exactly to 12 more days than that, or a total of 1,290 days. For beleaguered saints enduring the horrors of the catastrophic plagues and massacres of the end time, the precise knowledge of the exact day of deliverance (cf. Matt 24:22) will be of great reassurance. The horror will continue just 1,290 days from the time that the covenant was abrogated and the abominable image set up in the temple of the Lord in Jerusalem.

With v.12 we come to one of the most enigmatic statements in this chapter. Between 1,290 and 1,335 days there is an interval of 45 days, or a month and a half. What is destined to take place in that short period can only be conjectured. Quite possibly it may be the time when the thousand-year earth-rule of Christ will be officially inaugurated, as he takes his seat on David’s throne. The intervening time may well be devoted to repairing the devastation and burying the bodies left by the Armageddon campaign (cf. Ezek 39:12, which seems to specify seven months as the time for a complete cleanup after Armageddon). The believers who survive to that day and share in the glory of Jesus’ coronation on earth are here acclaimed as “blessed.” They are about to become citizens of the most wonderful society governed by the most wonderful ruler in all human history—the millennial kingdom of our Lord Jesus Christ!13

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12 Roberto Jamieson, A. R. Fausset, y David Brown, Comentario exegetico y explicativo de la Biblia - tomo 1: El Antiguo Testamento (El Paso, TX: Casa Bautista de Publicaciones, 2003), 854–855.

13 Gleason L. Archer Jr., «Daniel», en The Expositor’s Bible Commentary: Daniel and the Minor Prophets, ed. Frank E. Gaebelein, vol. 7 (Grand Rapids, MI: Zondervan Publishing House, 1986), 156–157.

11–12 Verse 7 has supplied the approximate figure of three and a half years (i.e., 1,278 days; see comments at 9:24–26) for the length of the second, more intense phase of the Great Tribulation. But it appears from v.11 that the interval between the setting up of the “abomination that causes desolation” (subsequent to the abrogation of the covenant between Antichrist and Israel) and the final deliverance of Jerusalem from his hosts will come out more exactly to 12 more days than that, or a total of 1,290 days. For beleaguered saints enduring the horrors of the end time, the precise knowledge of the exact day of deliverance (cf. Mt 24:22) will be of great reassurance.

Verse 12 is one of the most enigmatic statements in this chapter. Between 1,290 and 1,335 days there is an interval of 45 days, or a month and a half. What is destined to take place in that short period can only be conjectured. It may be the time when the thousand-year earthly rule of Christ will be officially inaugurated, as he takes his seat on David’s throne. The intervening time may well be devoted to repairing the devastation and burying the bodies left by the Armageddon campaign (cf. Eze 39:12). The believers who survive to that day and share in the glory of Jesus’ coronation on earth are here acclaimed as “blessed” (GK 897). They are about to become citizens of the most wonderful society governed by the most wonderful ruler in all human history—the millennial kingdom of our Lord Jesus Christ!14

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iv. Final words (12:5–13)The seer requested answers to the riddles (7:16, 19), so did heavenly beings (8:13), and now one of two further angels. 6. MT has ‘and he said’, early versions ‘one of them said’, ‘and I said’ cf. RSV; either may be correct. The Highest Authority or His special envoy alone could answer the question. astonishing things: NEB has well ‘portents’. 7. Solemnity enwraps the reply. Oaths were sworn with one hand raised (Dt. 32:40); the angel lifted two. An oath by him who lives forever would be especially binding because He would ever enforce it, unlike a mortal king or powerless statue. a time …: cf. 7:25. At the close of the final half period the shattering of the power of the holy people will come to an end, and so will all the events foreseen by Daniel. 8. Daniel’s perplexity persisted, he would know the outcome. 9. His anxiety was assuaged, although his curiosity may not have been satisfied, no more would be explained to him. Go your way: or simply ‘Go!’ meant the matter was closed. 10. From that point, or at the time of the events, there will be saints and there will be sinners; the ways of God will be made known to the wise; to the wicked they will grow more obscure. Verse 11 re-iterates the relatively short span of the final outrage, given here as 1290 days or 3½ years of 360 days each, with one leap-year. That this figure can be used to define the times of v. 7 and 7:25 is debatable. 12. Complete triumph would follow 45 days later. 13. Daniel was bidden turn to other affairs till the end, of his life, most plausibly, or of the future events, although he had been told that that was far from him. you will rest in the grave: his service and the burden of his visions past (8:27, etc.), until he will rise at the triumphal end.

‘With all this in mind, what are we to say?’ We who have received knowledge beyond the privileges of Daniel, who know the Son of Man as the living, loving Lord, can take the words of Paul ‘If God is on our side, who is against us?’ and find their truth in Daniel’s

14 Kenneth L. Barker, Expositors Bible Commentary (Abridged Edition: Old Testament) (Grand Rapids, MI: Zondervan Publishing House, 1994), 1405.

experience, and in his visions their promise that ‘nothing in all creation can separate us from the love of God in Christ Jesus our Lord’ (Rom. 8:39).15

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Dissertation Nineteenth

THE EXPRESSIONS RELATIVE TO TIME

CHAP. 12:11

THE variety of opinion as to the expressions of TIME in this chapter readers it difficult to illustrate our author with sufficient brevity. The wisdom of the early reformers is conspicuous. Œcolampadius agrees with CALVIN in treating these periods of days, as implying long and indefinite times—“multiplicatione dierum longum tempus antichristianæ impietatis agnoseas”—by the multiplication of the days you will perceive the lengthened period of the antichristian impiety. Junius and Polanus, as quoted by Willet, consider the days to be literal ones, and the accomplishment to have taken place during Maccabean times. He also gives the views of Hippolytus and Nicolaus de Lyra, to whom CALVIN has previously referred. Melancthon adds together the 1290 and the 1335 days, making seven years and three months, beginning B.C. 145, and ending B.C. 151, when Nicanor was overcome. Bullinger understands them of the times of Antiochus, and Osiander of the duration of Antichrist, but thinks this prophecy does not properly, “but by way of analogie, concern the latter times.” The opinions of those modern interpreters who adopt the principles of Mede will be found in the works already quoted. He reckons the years from the time of Antiochus, B.C. 167, which brings us down to the 12th century, when the Waldenses and Albigenses protested against the tyranny of the Papacy; and between the forty-five years, 1123 and 1168 A.D., a great secession occurred from the dominion of the Pope, by which he thinks the prophecy to have been fulfilled. Bishop Newton, Dissert, xxvi. p. 387, writes as follows,—“It is, I conceive, to those great events, the fall of Antichrist, the re-establishment of the Jews, and the beginning of the glorious millennium, that the three different dates in Daniel of the 1260 years, 1290 years, and 1335 years, are to be referred.” Here the word “years” is used as if it occurred in the scriptural text.

Professor Lee considers that the events which occurred at the destruction of Jerusalem by Titus fulfilled the prediction of ver. 1. “The children of thy people,” found written in the book, are said not to be the Jews at large, but the holy remnant who embraced Jesus as Messiah, and escaped to carry the tidings of salvation to the ends of the earth. The many who slept in the dust of the earth were to awake “in a first resurrection with Christ,” Rom. 6:3–6, and “some to shame and everlasting contempt, i.e., awakened to hear through the preaching of the gospel, the judgments denounced against unbelief, and to feel this in a general overthrow.” The resurrection is here interpreted of our regeneration and union with the Saviour through the Spirit, and the precise period of its accomplishment is confined to the early spread of the gospel among mankind.

15 F. F. Bruce, New International Bible commentary (Grand Rapids, MI: Zondervan Publishing House, 1979), 869–870.

The “time, times, and a half” of ver. 7, “must, of necessity, signify the time that should elapse from the fall of Jerusalem, to the end of Daniel’s seventieth week; for, according to the prediction enouncing this, the Temple and the City wore to fall in the midst of this week,” p. 199. In direct contrast to this extract, Elliott’s reference of this chapter to times yet future occurs in vol. ii. p. 1343. Assuming the 1260, 1290, and 1335 days to be years, the former period is said to close at the French Revolution in 1790 A.D., the second at the Greek Revolution in 1820 A.D.; and as they are “unhesitatingly” pronounced to be all three “measured from one and the same commencing epoch,” the last date must terminate A.D. 1865. Frere terminates the 1290 days in A.D. 1822, and the 1335 in A.D. 1847. See his Letter dated September 9, 1848, to the Editor of the Quarterly Journal of Prophecy, October 1848. Wintle refers this verse to the struggle with antichristian powers, when Michael should stand up “to defend the cause of the Jews, and to destroy the enemies of true religion.” Note in loc.

The Duke of Manchester has devoted an Appendix to the discussion of these expressions. He justly observes; if they “are to be taken literally, then the important events of the latter part of this prophecy will be within the compass of a man’s life, and will relate to the actions of an individual. If, on the other hand, the 1290 and 1335 are years, they will extend far beyond the life of any individual, and must therefore be applied, not to a person, but to a system. Thus the whole character of the prophecy will be different.” “The prophecy of chapters 10–12 is not symbolical, nor even figurative, but is literal. The expression translated days in chap. 8, is different from the term rendered days in chap. 12. The character of the prophecy, chapters 10–12, is rather what we may call biographical, for it details the actions of individuals. I see no more warrant for saying the wilful king denotes a system, than for saying the vile person, or the raiser of taxes, or a dozen other kings, mentioned in the prophecy, denote systems. The genius of the prophecy, therefore, seems to require that the measure of time connected with the actions of the wilful king, should be suitable to the reign of an individual king, and not elongated into times suitable to the continuance of a system from generation to generation. ‘Blessed is he that waiteth, and cometh to the 1335 days,’ seems to imply that some individuals would endure for the whole 1335 days.” Thus far the noble, author’s remarks are completely in the spirit of CALVIN, but a few sentences afterwards, he supposes the “abomination of desolation” to belong to the last days of the world, thus giving countenance to the Futurist expositions. The curious reader may consult a Review in “The Morning Watch,” vol. v. p. 161, of Faber’s Second Calendar of Prophecy, in which many ingenious speculations are brought forward illustrative of Daniel’s expressions relative to Time. The various numbers of this work contain a multiplicity of laborious investigations of this subject, chiefly based upon the year-day theory.16

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CHAPTER 12

16 John Calvin y Thomas Myers, Commentary on the Book of the Prophet Daniel, vol. 2 (Bellingham, WA: Logos Research Systems, Inc., 2010), 447–449.

The End of the Prophecy—The Great Tribulation and Israel’s Deliverance—The Epilogue

How closely this chapter is connected with the events, which we have just left in the closing verses of chapter 11 is seen by the first words with which the final chapter in Daniel starts in. “And at that time.” What time? The time when the willful King domineers over the Jews and commits his evil deeds in Jerusalem and when the King of the North has entered the glorious land.

The Time of Trouble and Israel’s Deliverance. This is the subject of the first two verses.

And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever (verses 1–3).

Important prophetic truths are here brought into view. As stated above it relates altogether to the time of the end, the last 3½ years. The information is now given that this time will be for Daniel’s people “a time of trouble, such as never was since there was a nation even to that same time.” And this statement is repeated by our Lord in Matthew 24 in that part of His Olivet discourse, which relates to the Jewish people and contains His prophecy touching the seventieth week. Then our Lord saith “then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be” (Matthew 24:21). In verse 15 of the same chapter our Lord mentions Daniel and the abomination of desolation. This according to our Lord’s words introduces the time of trouble, the great tribulation, the time of the end. What harmony is here! And still more significant it is that in Daniel 12 this abomination is mentioned (see verse 11). Now there are such who teach that all our Lord said in Matthew 24 speaks exclusively of what happened to Jerusalem in the year 70. In fact this is the general interpretation of our Lord’s discourse. But it is completely disproven by the twelfth chapter in Daniel. As we shall see with the time of trouble there is associated the deliverance of Daniel’s people and their restoration. Now were the Jews delivered and restored in the year 70 when the Romans took the city? No. As we saw from chapter 9 the city and sanctuary were destroyed. The nation itself was scattered.

But there is also another erroneous view taught. It is claimed that the church is to be on earth during that time of trouble. Thus the church is read into the 24 chapter of Matthew. But the time of trouble is not for the church, but for Daniel’s people. To put the church into the time of the end is a teaching, which works confusion. When the seventieth week begins, the true church has left the earth.

Michael, the great prince which standeth for the Jewish people, is now also mentioned again. He will stand up and take a leading part in the events of that time. From the Book of Revelation we learn (chapter 12) that there will be war in heaven, that is where Satan has his dominion now as the prince of the power of the air. Michael assisted by his angels will cast out the great dragon, the devil and his angels. They will be forced down to the earth.

Then when Satan and his angels are cast out the great tribulation will be instituted (Rev. 12:12). Michael will stand up in another sense and take a definite part in the deliverance of Daniel’s people. It is not fully revealed what that will be.

The deliverance of which we read in these verses and the awakening of those, “who sleep in the dust of the earth” has likewise been grossly misinterpreted. Because expositors have not seen the application of all this to the Jews in their future history in the land, they have read the church in here and even, what they term, a general resurrection on a general judgment day. But we shall see now what is meant by the deliverance of Daniel’s people.

“At that time thy people shall be delivered every one that shall be found written in the book.” Daniel’s people are the objects of the deliverance in that time of trouble, however there is a further description; not all of Daniel’s people, but those only “that shall be found written in the book.” These are the godly Jews, the believing remnant of the time of the end. For them the Lord will send help and they will be saved out of that time of trouble. For their sake the days will be shortened. “And except those days should be shortened, there should no flesh be saved, but for the elects’* sake those days shall be shortened” (Matth. 24:22). Their deliverance means a deliverance out of the dreadful conditions of the time of the end and after their faithful endurance to the end (Matthew 24:13) they will enter into the Kingdom, which will then be established. The great apostate mass of Jews will be swept into the judgment and be cut off as other Scriptures teach us. “And it shall come to pass that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein” (Zech. 13:8–9). That third part will be carried through the fire, the time of trouble and to them the Lord, their King, will say “It is my people and they shall say, The Lord is my God.” The evil doctrine that “all Israel shall be saved” (Rom. 11:26) means not alone the literal salvation of all the wicked Jews who have sided with Antichrist, but also all the Jewish generations, which continued wilfully in unbelief, is in this passage and others as well completely answered.

Physical resurrection is not taught in the second verse of this chapter, if it were the passage would be in clash with the revelation concerning resurrection in the New Testament. There is no general resurrection, but there will be the first resurrection in which only the righteous participate and the second resurrection, which means the raising of the wicked dead for their eternal and conscious punishment Between the two resurrections is a space of 1000 years (see Revel. 20).

We repeat the passage has nothing to do with physical resurrection. Physical resurrection is however used as a figure of the national revival of Israel in that day. They have been sleeping nationally in the dust of the earth, buried among the Gentiles. But at that time there will take place a national restoration, a bringing together of the house of Judah and of Israel. It is the same figure as used in the vision of the dry bones in Ezekiel 37. This vision is employed by the men, who have invented the theory of a second chance and larger hope* for the wicked dead to back up their evil teaching, but anyone can see that it concerns not the Gentiles but the Jewish people and that it is not a bodily resurrection, but a national revival and restoration of that people. Their national graves, not literal burying places, will be opened and the Lord will bring them forth out of all the countries into which they have been scattered. The same distinction holds good, which we have already pointed out. The great mass of Jews, who cast their belief in God and His Word to the winds, who accepted the man of sin and acknowledged the wicked King, will face everlasting contempt, but the remnant will possess all things promised to them and become the heirs of that Kingdom, which is prepared from the foundation of the world. And besides the

national blessing which they receive, they will be in possession of everlasting life, for they are born again.

The wise which are mentioned in verse 3 and those who turn the many to righteousness (lit: teach righteousness) shall then have their reward. These are Jewish witnesses, Jewish teachers, whom God’s Spirit enlightens in the time of the end and who render a great service in the witnessing to the truth, most likely the truths concerning the great events which take place and the exhortation with it to repent and walk in righteousness. They are mentioned elsewhere in prophecy. A special reward will be theirs in occupying a prominent place in the Kingdom indicated by the words “shine as the stars forever and ever.”

The reward of the church saints and those who bear a testimony now, teaching that better righteousness and declaring the whole counsel of God, is not taught here. But we know it will be a far greater reward in the heavenly Jerusalem above the earth, than the reward in the earthly Kingdom. What an incentive this ought to be to be loyal to an absent, but soon coming Lord!

Daniel Addressed. After this prophecy concerning the time of the end, the great tribulation, the national restoration, the judgment of the apostates and the blessings for the faithful part of the nation, the Man greatly beloved is addressed in verse 4.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

The sealing of the book means that for the use at that time, the prophecy was like a closed book. What a contrast with the Revelation in the New Testament, where John the Penman is expressly told not to seal the sayings of the prophecy of this book, for the time is at hand. To Daniel much was unintelligent, his great book was to be sealed, but in New Testament times nothing is sealed or shut up. The Holy Spirit has come. We have a complete revelation. The great New Testament book of Prophecy, “the Revelation of Jesus Christ,” is an unveiling and through its great message we can understand, as God in His infinite Grace has permitted us in a little measure in these pages, the visions and prophecies of Daniel, concerning the time of the end. We often hear people say it is no use to read Revelation or the Book of Daniel, for these are sealed books. Even preachers and Christian teachers speak thus. If it is not ignorance, such language expresses sheer laziness to turn with diligence to what God has given and what God is willing to unfold to our hearts.

Yet to Daniel’s people the Book is still shut up and sealed, not to us as Christians. When the time of the end comes the wise among them will see and understand. And that will be the time when “many shall run to and fro, and knowledge shall be increased.” This is true in a certain sense now and is a sign of the times. But the fulfillment comes when the time of the end is reached.

Daniel Beholds Angels. The Man Clothed in Linen. Daniel’s Question. And now the great book draws to its close. It is the epilogue of this great Book.

Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever, that it shall be for a time, times, and a half and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. 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. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand, but the wise shall understand (verses 5–10).

We do not enter fully into these words. The river is the same mentioned in the tenth chapter, the river Hiddekel. Two angels are there and the Man clothed in linen. There can be no doubt that the man in linen is the same, who appeared to Daniel in the beginning of this final great vision. (Chapter 10:5.) It is the Lord Himself. One of the angels addresses a question to Him. “How long shall it be to the end of these wonders?” In other words, how long shall this time of trouble last. We may read here Revel. 10:1–6.

And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire. And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth. And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea, and upon the earth lifted up his hand to heaven. And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.

Here we have the same person in the form of a mighty angel. This mighty angel is an uncreated Being and the description and action recorded here fit only one and that is our Lord.

He answers the question Daniel heard asked of Him. These things shall last “time, times and a half,” that is 3½ years or 42 months, the duration of the great tribulation during which the little horn (see Daniel 7:25) and the Antichrist under Satanic power will domineer and the King of the North enters Israel’s land. The duration of this great trouble is therefore announced once more, and when the wicked little horn will be through with his part of the work. And Daniel heard all these words and he had to add, though all these great things had been witnessed by him and he was so near to the Lord, “I understood not.” All was mystery to him once more. How far better is our lot in possessing the completed Word of God and the Holy Spirit, who has come down from heaven as the indwelling and abiding guest, to show us “things to come.”

Then Daniel addresses His Lord. “O my Lord, what shall be the end of these things?” And Daniel, the highly favored prophet, receives a loving word from the Lord. “Go, thy way, Daniel; for the words are closed up and sealed till the time of the end.” The tenth verse applies to the time of the end and not to our times at all. Two classes will then exist, as seen before, among Daniel’s people. Many, who believe; these will be purified, made white and tried. They will be brought through the fire. These will understand in those dreadful days. The unbelieving mass will do wickedly and they will be blinded. Similar conditions prevail in Christendom. May all, who are the Lord’s have indeed understanding. Alas! the great mass is blinded by the god of this age and do not understand.

The End of these Things. The 1290 and 1335 Days. Daniel had received a loving answer from the Lord and at the same time his question is answered.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he who waiteth, and cometh to the thousand three hundred and five and thirty days (verses 11–12).

For many readers of Daniel these words have been very puzzling. One might truly say, that the expositors whose commentaries are mostly used have only darkened this final word addressed to Daniel. One of these wrote in 1825 the following:

“Adrian’s temple, built in the place of God’s Temple at Jerusalem, the church of St. Sophia turned into a Mohammedan mosque, etc., etc., may be termed abominations that make desolate. Perhaps Mohammedanism may be the abomination; which sprang up, A. D. 612. If we reckon one thousand two hundred and ninety years, ver. 11, from that time, it will bring us down to A. D. 1902, when we might presume, from this calculation, that the religion of the false prophet will cease to prevail in the world. Which, from the present year 1825, is distant only seventy-seven years.”

But his calculations have proven incorrect. He makes the building of the mosques of Mohammedanism the abomination. We have seen what the abomination is which will happen in Jerusalem in the middle of the week, when Antichrist manifests his full power and the other Beast breaks the covenant. Others by not comparing Scripture with Scripture and not understanding what “the abomination that maketh desolate” is, have given other years as the probable date when the Lord comes. They have all failed. And if others arise, as no doubt they will, and make other speculative assertions concerning the time, they will likewise fail.

But what is the meaning of these 1290 and 1335 days? Can there be anything plainer than the fact that these 1290 and 1335 days are literal days? Who authorizes us to make of these days years? By what process of exposition are we to arrive at the conclusion that “days” mean “years?” It is worse than folly to do that.

Now the great tribulation lasts for 1260 days. But here we have 30 days or a whole month added. The Lord will be manifested at the close of the great tribulation of 1260 days, 3½ years. Matthew 24:29–31 teaches us this. The extra month will in all probability be needed to make possible certain judgment events especially with the overthrow of the nations, which came against Jerusalem and the judgment of nations as given in Matthew 25:31. We cannot speak dogmatically on all this. But certain it is that 1335 days after the Antichristian abomination had been set up in Jerusalem, that is 75 days, or 1½ months beyond the time of the great tribulation, the full blessing for Israel and the establishment of the glorious rule of Israel’s King, the once rejected Lord Jesus Christ, will have come, for it is written, “Blessed is he that waiteth and cometh to the thousand, three hundred and five and thirty days.” This is as far as any teacher can safely go and here we would rest.

And Daniel the man greatly beloved, the loyal servant of God, the faithful Daniel, the blessed Daniel, the seer of the greatest visions, next to the visions of the beloved disciple John—what about Daniel?

“But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.”

Thrice blessed word! He has entered into his rest, the rest of the Saints of the Lord. In that blessed day, which may so soon be here, when the Lord descends from heaven with a shout and the dead in Christ will be raised, Daniel will share in that coming Glory. What a glorious lot will be his, when the day of Glory comes for all the Saints of God!

Our task is finished. Humbly we lay this little, imperfect exposition of the Book of Daniel, at the feet of our ever gracious and blessed Lord. May it please Him to use what we have written in dependence upon Himself, to encourage His people in their waiting for Himself. The time is near. Never before has there been such a need to study the wonderful prophecies of Daniel and the corresponding prophetic book, the Revelation, as now. A little time is left to do so. And may it please God, that all His redeemed people may walk in closer fellowship with the Lord and manifest in their lives the Grace of the Lord Jesus Christ.17

///////////////////////////////////////////////////////////////////////////11, 12. The heavenly messenger now turns to the original question of verse 6, ‘How

long will it be until these amazing events come to an end?’ (TEV). The answer is given in the number symbolism typical of the book, but it is an enigmatic answer, as the many different ways of understanding it prove.

On the one hand, many commentators have taken these numbers literally, in the belief that the original writer was thinking in terms of the period between the removal of the continual burnt-offering by Antiochus Epiphanes and either the rededication of the temple or the death of Antiochus. S. R. Driver, for example, takes the end of the 1,290 days as synchronizing with the latter event, though ‘the exact date of it is not known’. H. Gunkel noted the mention of 1,150 days in 8:14, and put forward the suggestion that the 1,290 and 1,335 days are successive corrections, made when the end did not come at the time originally expected. He was followed by Montgomery, Bentzen, Delcor and Lacocque, but Porteous confesses to difficulty in seeing how urgent corrections could have been added to a book that had just been issued, even though in a limited number of copies. The numbers did not fit, and it is difficult to make them fit any scheme.

Furthermore, the ‘correction’ theory breaks down when the context of 8:14 is examined, for in that chapter the third empire is in question, whereas in 7:25 and 12:7 we have argued that the period is the fourth empire. The verses are parallel but do not refer to the identical occasion. In 8:11–14 Antiochus’ attack on the temple is indicated, but in 12:7 the fulfilment of the book’s prophecies as a whole is envisaged. True, verse 11 picks up the language of 8:11–14 and the ‘desolations’ of 9:2. The temple was first left desolate in the ‘seventy years’ of exile; it was again to be made desolate for a short while when Antiochus profaned it; but these were no more than preliminary anticipations of the onslaught to be expected.

On the other hand, all attempts to find an exact application of the literal numbers break down. We turn next to the symbolic interpretation, keeping in mind that there have already been indications of symbolic numbers in the book, notably the seventy sevens of years in 9:24–27. These were divided into 7+62+½, thus leaving the total short of seventy, and implying ‘the end is not yet’. The addition of 1,290 days, or just over three and a half years, would complete the seventy sevens of years, so bringing persecution to an end. Even so there is need to persevere a little longer, till 1,335 days, another month and a half, have passed.

Thus, as in the teaching of Jesus, the emphasis is on endurance to the end (Mark 13:13). A particular blessing awaits the one who goes on expectantly even after the time for the fulfilment of the prophecy is apparently passed, as in the parable of Jesus there is a special

17 Arno C. Gaebelein, The prophet Daniel: a key to the visions and prophecies of the Book of Daniel (Bellingham, WA: Logos Research Systems, Inc., 2009), 196–208.

blessing for the servant who continues to be faithful even when his master does not come home at the stated time (Matt. 24:45–51).18

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10:1–12:13: An angel shows Daniel what will happen to his people in the end time. A preview of history up to Antiochus IV leads into a promise of the final triumph of the righteousThe last in the series of visions that began in 7:1 is dated in the reign of Cyrus (10:1). This is the latest date given for a vision, and signals that the drama moves towards its final scene. The angelic figures in this chapter are not identified by name, and the one in vv. 5–9 need not be the same as the one (or ones) in vv. 10, 16, 18 (see further Goldingay 1989, pp. 290–92). The first figure is particularly impressive in appearance (cf. the vision of God in Ezek. 1:27), and Daniel reacts as if it is a vision of God (vv. 7–9; cf. Judg. 13:20). The point of ch. 10 is to explain why the deliverance of Israel has taken so long to come. The ‘princes’ of Persia and Greece apparently refer to angelic beings who correspond to those nations in heaven (vv. 13, 20–21). Correspondingly, Michael is the special angelic protector of Israel (12:1). He is distinct from the speaker (or speakers) in 10:13, 21.

Daniel 11 is the most detailed telling of the events leading up to Antiochus IV’s desecration of the temple in 168 BC, the event that has been at the centre of each of the visions since ch. 7. Collins classes it as a ‘regnal prophecy’, one of the types of ex eventu prophecy that he identifies, noting Babylonian parallels, and the Jewish Sibylline Oracles 5:1–51 (Collins 1984, p. 12). Antiochus IV comes in at v. 21, his assassination of the high priest Onias III is referred to in v. 22 (‘the prince of the covenant’, cf. the ‘anointed prince/chief’ of 9:25), and the desecration of the temple—which he commanded in his absence—is recorded in v. 31 (cf. 9:27). The ‘little help’ for the faithful (v. 34) could refer to the Maccabean revolt, but this is not certain. Verse 35 refers to the time of suffering the faithful had to endure, in terms that once again recall Hab. 2:2–3 (cf. 8:17b, 26b; 10:14b). Verses 30–35 point to a division between the faithful in Israel, and ‘those who forsake the holy covenant’ (those who collaborated with the Greek overlords).

The particular arrogance of Antiochus, to the point of his self-deification, is stressed (v. 36). His campaign against the worship of Israel’s God (cf. 1 Macc. 1:41–49), may have been intended to increase his own prestige. (On his coins he had the word theos, ‘god’, inscribed, and portrayed Zeus Olympios with his own features; Hartman and Di Lella 1978, p. 301.) This corresponds to other allusions to him in visions (7:8, 25; 8:11). Antiochus IV’s arrogance makes an ironic play with the idea of divine figures in human form (chs 7–10), for here is a human figure who wants divine honour.

Digging deeper:DANIEL 11 AND HISTORY

The historical issues in ch. 11 can only be appreciated by a close reading of the chapter with guidance as to the events referred to, as in a detailed commentary. (Hartman and Di Lella is very full; pp. 286–305. Porteous and Lacocque are more succinct.) A primary source is 1 Maccabees 1–4, which should also be read in conjunction with this text.

18 Joyce G. Baldwin, Daniel: An Introduction and Commentary, vol. 23, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1978), 231–232.

The issue about the nature of prophecy in Daniel is sharpest at this point. Joyce Baldwin challenges the usual scholarly assumption that Dan. 11:1–39 is prophecy after the event (ex eventu), on the grounds that this is contrary to a natural reading, and therefore calls in question the theology of the book, which sets great store by God’s power to reveal mysteries, including the future (Baldwin 1978, pp. 182–85). Goldingay responds point by point (1989, p. 283). The discussion is about genre. Can the integrity of this kind of prophecy after the event be preserved if it is a known type of literature that its intended readers would have understood? Consider Baldwin’s concerns and whether Goldingay meets them.

Daniel 11 stays close to known historical events up to v. 39. Verses 40–45 depart from the known history, and tell of a last flourish of this king, ending at last in his downfall. This turn from known history to the unknown and somewhat general is the clue that leads most scholars to date this chapter after 167 BC and before 164, when the temple was rededicated. The omission of the victories of Judas Maccabaeus may suggest 166 BC.

In ch. 12 the expectation of deliverance from exile is combined with the hope of the resurrection. The faithful will have to endure a terrible persecution (12:1; cf. Jer. 30:7), but in the end the faithful people will be delivered (for the ‘book’, see Exod. 32:32; Ps. 69:28 [29]). The faithful who died during the persecution will rise to ‘everlasting life’ along with those who remain (v. 2). The separation between those who would rise to life and those who would suffer everlasting contempt corresponds to the division among the Jews in 11:30–35. The resurrection is in the first place applied to the people of Israel, in continuity with Ezek. 37:1–14.

The idea of resurrection is not new here in the Old Testament (see Lacocque 1979, pp. 236–38; Baldwin 1978, pp. 204–05). New is its use in an eschatological context, that is, where it is linked to the final establishment of the kingdom of God, and a general judgement of the righteous and the wicked. This no doubt lies behind the understanding of the idea in the New Testament (e.g. Matt. 25:46; John 5:28–29, cf. 11:24).

The book ends with the promise that the final victory of God for his people will come at a specified time from the desecration of the temple. Daniel will be rewarded at that time for his faithfulness (12:11–13).19

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revelations of the “man” to Daniel shifted to events far in the future. He spoke of the resurrection of the bodies of the dead (12:2, 13). He spoke of everlasting glory for those who lead many to righteousness (12:3). He foretold that many would go here and there, and knowledge would increase (12:4). Daniel did not understand these things (12:8). He was told that the words were closed up and sealed until the time of the end.

The heavenly “man” speaks to every generation as he spoke to Daniel:“Many will be purified, made spotless and refined, but the wicked will continue to be wicked. None of the wicked will understand, but those who are wise will understand” (12:10).20

19 Gordon McConville, Exploring the Old Testament: The Prophets, vol. 4 (London: Society for Promoting Christian Knowledge, 2002), 123–125.

20 Wilbur Fields, Old Testament history: an overview of sacred history & truth (Joplin, MO: College Press Publishing Company, 1996), 609–610.