Daniel 12:8 Komentář

After the prediction of the troubles of the Jews under Antiochus, prefiguring the troubles of the Christian church under the anti-christian power, we have here, I. Comforts, and very precious ones, prescribed as cordials for the support of God's people in those times of trouble; and they are such as may indifferently serve both for those former times of trouble under Antiochus and those latter which were prefigured by them (Dan 12:1-4). II. A conference between Christ and an angel concerning the time of the continuance of these events, designed for Daniel's satisfaction (Dan 12:5-7). III. Daniel's enquiry for his own satisfaction (Dan 12:8). And the answer he received to that enquiry (Dan 12:9-12).

INTRODUCTION TO DANIEL 12 This chapter begins with an account of a time of exceeding great trouble to the people of God, who are comforted with the consideration of Michael the great Prince being on their side, and with a promise of deliverance, with the resurrection of the dead, and the glorious state of wise and good men upon that, Dan 12:1, and Daniel is ordered to shut up and seal the book of the prophecy, until a time when it should be better understood, Dan 12:4, next follows a question put by an angel to Christ, and his answer to it, with respect to the time of the fulfilment of those wonderful events, Dan 12:5. Daniel, not understanding what he heard, asks what would be the end of those things, Dan 12:8 in answer to which he is bid to be content with what he knew; no alteration would be among men; things would be neither better nor worse with them, Dan 12:9, a time is fixed for the accomplishment of all, Dan 12:11, and it is promised him that he should have rest after death, and rise again, and have his lot and share with the blessed, Dan 12:13.

And I heard, but understood not,.... Daniel heard what Christ said, in answer to the angel, but he did not understand the meaning of it, which he ingenuously confesses; he did not understand what was meant by "time", and "times", and "half a time"; what kind of time this was, and when and how it would end, and which he was very desirous of knowing: then said I, O my Lord, what shall be the end of these things? he applied not to the angel that put the above question, but to the man clothed with linen; to Christ, whom he perceived to be a divine Person, a Person of dominion, power, and authority, superior to angels, and his Lord and God; and who only could resolve the question he puts, which is somewhat different from that of the angel's, Dan 12:6, that respects the length of time, to the accomplishment of these things; this the quality at the end of them, what kind of end they should have; or what the signs, symptoms, and evidences of the end of them, by which the true end of them might be known. Mr. Mede renders it, "what are these latter times?" perhaps it might be rendered better, "what is the last of these things?" (o) what is the last thing that will be done, that so it may be known when all is over? (o) "quid erit novissimum horum?" Munster; "postremum horum?" Calvin.

"And I heard, and understood not. And I said, 'O my lord, what shall happen after these things?'" The prophet wished to comprehend what he had seen, or rather, what he had heard, and he desired to understand the reality of the things to come. For he had heard of the various wars of kings, and of battles between them, and a detailed narrative of events; but he had not heard the names of the individual persons involved.

The proper conclusion to the great revolutions predicted in this and the following chapters is the general resurrection, of which the beginning of this chapter (to be literally understood) gives some intimation, Dan 12:1-3. Daniel is then commanded to shut up the words and to seal the book to the time of the end, Dan 12:4; and is informed of the three grand symbolical periods of a time, times, and a half, twelve hundred and ninety days and thirteen hundred and thirty-five days, Dan 12:4-12; at the end of the last of which Daniel shall rest and stand in his lot, Dan 12:13. It is generally thought by commentators that the termination of the last period is the epoch of the First resurrection. See Rev 20:4, Rev 20:5.

I heard, but I understand not - Could not comprehend what the time, times, and half time should refer to. These make three years and a half of prophetic times answering to one thousand two hundred and sixty years.

CONCLUSION OF THE VISION (TENTH THROUGH TWELFTH CHAPTERS) AND EPILOGUE TO THE BOOK. (Dan 12:1-13) at that time--typically, towards the close of Antiochus' reign; antitypically, the time when Antichrist is to be destroyed at Christ's coming. Michael--the guardian angel of Israel ("thy people"), (Dan 10:13). The transactions on earth affecting God's people have their correspondences in heaven, in the conflict between good and bad angels; so at the last great contest on earth which shall decide the ascendency of Christianity (Rev 12:7-10). An archangel, not the Lord Jesus; for he is distinguished from "the Lord" in Jde 1:9. there shall be--rather, "it shall be." time of trouble, such as never was--partially applicable to the time of Antiochus, who was the first subverter of the Jews' religion, and persecutor of its professors, which no other world power had done. Fully applicable to the last times of Antichrist, and his persecutions of Israel restored to Palestine. Satan will be allowed to exercise an unhindered, unparalleled energy (Isa 26:20-21; Jer 30:7; Mat 24:21; compare Dan 8:24-25; Dan 11:36). thy people shall be delivered-- (Rom 11:26). The same deliverance of Israel as in Zac 13:8-9, "the third part . . . brought through the fire . . . refined as silver." The remnant in Israel spared, as not having joined in the Antichristian blasphemy (Rev 14:9-10); not to be confounded with those who have confessed Christ before His coming, "the remnant according to the election of grace" (Rom 11:5), part of the Church of the first-born who will share His millennial reign in glorified bodies; the spared remnant (Isa 10:21) will only know the Lord Jesus when they see Him, and when the spirit of grace and supplication is poured out on them [TREGELLES]. written in the book--namely, of God's secret purpose, as destined for deliverance (Psa 56:8; Psa 69:28; Luk 10:20; Rev 20:15; Rev 21:27). Metaphor from a muster-roll of citizens (Neh 7:5).

understood not--Daniel "understood" the main features of the vision as to Antiochus (Dan 10:1, Dan 10:14), but not as to the times. Pe1 1:10-12 refers mainly to Daniel: for it is he who foretells "the sufferings of Christ and the glory that should follow"; it is he who prophesies "not unto himself, but unto us"; it is he who "searched what, or what manner of time the Spirit of Christ in him did signify."

Daniel heard his answer, but he understood it not. To שׁמעתּי, as to אבין לא, the object is wanting, because it can easily be supplied from the connection, namely, the meaning of the answer of the man clothed in linen. Grotius has incorrectly supplied quid futurum esset from the following question, in which he has also incorrectly rendered אלּה אחרית by post illiu triennii et temporis semestris spatium. Hvernick has also defined the object too narrowly, for he has referred the non-understanding merely to the mysterious number (a time, two times, etc.). It was, besides, not merely the double designation of time in Dan 12:7 which first at the hour of his receiving it, but while it was yet unintelligible to the hearer, compelled Daniel, as Hitzig thinks, to put the further question. The whole answer in Dan 12:7 is obscure. It gives no measure for the "times," and thus no intelligible disclosure for the prophet regarding the duration of the end, and in the definition, that at the time of the deepest humiliaton of the people the end shall come, leaves wholly undefined when this shall actually take place. (Note: As to this latter circumstance L'Empereur remarks: Licet Daniel ex antecedentibus certo tempus finiendarum gravissimarum calamitatum cognoverit, tamen illum latuit, quo temporis articulo calamitas inceptura esset: quod ignorantiam quandam in tota prophetia peperit, cum a priori termino posterioris exacta scientia dependeret. Initium quidem variis circumstantiis definitum fuerat: sed quando circumstantiae futurae essent, antequam evenirent, ignorabatur.) Hence his desire for a more particular disclosure. The question, "what the end of these?" is very differently interpreted. Following the example of Grotius, Kliefoth takes אחרית in the sense of that which follows something which is either clearly seen from the connection or is expressly stated, and explains אלּה אחרית of that which follows or comes after this. But אלּה is not, with most interpreters, to be taken as identical with כּל־אלּה of Dan 12:7; for since "this latter phrase includes all the things prophesied of down to the consummation, then would this question refer to what must come after the absolute consummation of all things, which would be meaningless." Besides, the answer, Dan 12:11, Dan 12:12, which relates to the things of Antiochus, would not harmonize with such a question. Much more are we, with Auberlen (p. 75f.), to understand אלּה of the present things and circumstances, things then in progress at the time of Daniel and the going forth of the prophecy. In support of this interpretation Auberlen adds, "The angel with heavenly eye sees into the far distant end of all; the prophet, with human sympathies, regards the more immediate future of his people." But however correct the remark, that אלּה is not identical with כּל־אלּה, this not identical with all this, there is no warrant for the conclusion drawn from it, that אלּה designates the present things and circumstances existing under Antiochus at the time of Daniel. אלּה must, by virtue of the connection in Dan 12:7, Dan 12:8, be understood of the same things and circumstances, and a distinction between the two is established only by כּל. If we consider this distinction, then the question, What is the last of these things? contains not the meaningless thought, that yet something must follow after the absolute consummation, but the altogether reasonable thought, Which shall be the last of the פּלאות prophesied of? Thus Daniel could ask in the hope of receiving an answer from which he might learn the end of all these פּלאות more distinctly than from the answer given by the angel in Dan 12:7. But as this reference of אלּה to the present things and circumstances is excluded by the connection, so also is the signification attributed to אחרית, of that which follows something, verbally inadmissible; see under Dan 8:19. Most other interpreters have taken אחרית as synonymous with קץ, which Hvernick seeks to establish by a reference to Dan 8:19, Dan 8:23, and Deu 11:12. But none of these passage establishes this identity. קץ is always thus distinguished from אחרית, that it denotes a matter after its conclusion, while אחרית denotes the last or the uttermost of the matter. A distinction which, it is true, may in many cases become irrelevant. For if this distinction is not noticed here, we would be under the necessity, in order to maintain that the two questions in Dan 12:6, Dan 12:8 are not altogether identical, of giving to מה the meaning qualis (Maurer), of what nature (Hofmann, v. Lengerke, and others); a meaning which it has not, and which does not accord with the literal idea of אחרית. "Not how? but what? is the question; מה is not the predicate, but the subject, the thing inquired about." Thus Hitzig, who is altogether correct in thus stating the question: "What, i.e., which even its the uttermost, the last of the פּלאות, which stands before the end?"