Daniel 12
NASB (UPDATED) TEXT: Dan 12:1-4 1”Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued. 2Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt. 3Those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever. 4But as for you, Daniel, conceal these words and seal up the book until the end of time; many will go back and forth, and knowledge will increase.”
Dan 12:1 “Now at that time” The Septuagint begins this chapter with “unto that place.” It is obvious that Dan 12:1-4 are connected with the message of chapter 1:1 . The time of Dan 12:1 links up with the events of Dan 11:40-45 . The real issue is the time frame. The use of “the king of the South” (Dan 11:40 ) and “the king of the North” (Dan 11:40 ) implies that it refers to the second century B.C. However, the use of “at the end-time” (Dan 11:40 ) could imply a future period (cf. Dan 12:4 ; Dan 12:9 ), but not necessarily because a similar phrase is used in Dan 11:27 and Dan 11:35 . The only reason that a second century context is questioned is because of the accuracy of Dan 11:2-35 and the possible accuracy of Dan 11:36-39 and the total inaccuracy (based on known secular history) of Dan 11:40-45 .
▣ “Michael” His name means “who is like God” (BDB 56:7 ). There are only two angels mentioned by name in the Bible: Gabriel, apparently a messenger angel, and Michael, apparently the guardian angel of the nation of Israel or the people of God. This angel is mentioned in Dan 10:13 ; Dan 10:21 and in the book of Jude, v. 9, where he is called the archangel. John Calvin thought that Michael was the pre-existent Christ.
▣ “the great prince” This same term (BDB 97:8 ) is used in several senses in Daniel.
1. Babylonian official in charge of the four Jewish youths, Dan 1:7-11 ; Dan 1:18 2. Jewish political (royal) leaders, Dan 9:6 ; Dan 9:8 3. God Himself, Dan 8:11 ; Dan 8:25 4. powerful national angels
a. Persian, Dan 10:13 ; Dan 10:20 b. Greek, Dan 10:20 c. Jewish, Dan 10:13 ; Dan 10:21 ; Dan 12:1 Another term (BDB 61:7 ) translated “prince” is used in
1. Dan 9:25 for the Messiah
2. Dan 9:26 for the leader of the opposition against the Messiah
3. Dan 11:22 possibly for the priest, Onias III, who was betrayed and killed in Antiochus IV's attempt to take over the Jewish priesthood.
▣ “who stands guard over the sons of your people” Many believe that this refers only to the Jews because of the context of chapter 1:1 . However, the quote in Mat 24:21-22 seems to imply that Jesus was referring to “the elect.” From Rom 2:28-29 ; Rom 4:16 ; Gal 6:16 we know that this promise refers to all who have the faith of Abraham.
NASB, NRSV,
NJB “will arise”
NKJV “shall stand up”
TEV “will appear”
This word's basic meaning (BDB 76:3 , KB 84:0 ) is “stand” or “take a stand.” It is used often in Daniel
1. present oneself, Dan 1:5 2. come on the scene, Dan 8:22-23 ; Dan 11:7 ; Dan 12:1 3. stand against, Dan 8:25 ; Dan 10:13 ; Dan 11:14 4. stand for, Dan 10:21 ; Dan 11:1 5. stand up, Dan 8:18 ; Dan 10:11 6. rise from the dead, Dan 12:13 BDB asserts option #3 best fits this context, but A Handbook on the Book of Daniel by Peter Contesse and John Ellington, UBS, p. 323, thinks option #4 fits best (cf. Est 8:11 ; Est 9:16 ). Remember, context determines meaning, not lexicons or dictionaries.
▣ “And there will be a time of distress such as never occurred since there was a nation until that time” The OT prophets (cf. Jer 2:27-28 ; Jer 14:8 ; Jer 30:7 ; Joe 1:5-18 ; Zep 1:14-18 ) reveal that because of Israel's and Judah's idolatry that the end-time would be a time of divine judgment. God tried to use the covenant blessings and cursings of Deuteronomy 2:7-29 to attempt to bring His people back, but they would not; then He allowed foreign nations to exile them (e.g., Isa 10:5 ; Jer 51:20 ), but still they did not turn to Him and keep His covenant. However, even amidst judgment there is hope in the merciful character of God (cf. Hosea 1:1 ; Hos 13:14 ).
This seems to refer to the Messianic woes referred to by Jesus in Mat 24:21-22 (cf. Mar 13:19-20 ). The Septuagint has “nations written in the book.” In Mat 24:21 Jesus changes the word “nations” to “world,” which is the NT universal understanding of the extension of covenant love to all humans through the gospel.
▣ “everyone who is found” There has been much discussion among commentators because of this universal element implied by “everyone” but contrasted with the word “many,” found in Dan 12:2 ; Dan 12:10 (cf. Dan 11:33 ; Dan 11:39 ). Dan 12:10 helps to interpret the “many” of Dan 12:2 . They both refer to the redeemed, the faithful, the followers of Messiah.
This will seem confusing, but (1) the Hebrew term (BDB 91:2 I) for “many” means “all” in Deu 7:1 ; Isa 52:14-15 ; (2) Isa 53:11-12 compare with Isa 53:6 as well as the parallelism of Rom 5:18-19 ; (3) this same concept of “many” being used for “all” can be found in Mat 20:28 ; and Mat 26:28 ; (4) Jesus seems to allude to Dan 12:2 and changes “many” to “all” in Joh 5:28-29 . The Hebrew term for “all” is parallel to “many” in Isa 2:2 . This same confusion of “all” versus “many” has sometimes degenerated into denominational conflict between Calvinists and Arminians. There is enough fluidity in the Scriptures that we cannot be dogmatic in this area. Compare Rom 5:15-16 with Dan 5:12 .
It is sad to acknowledge that not everyone of the lineage (Hebrew idiom, “sons of your people”) of Abraham had his faith. As one reads the OT it becomes obvious that most Jews were not faithful followers of YHWH; many were idolaters. It is only the faithful remnant who will be saved. Being the covenant people involves more than who your mother was; it involves personal faith and a faithful life.
▣ “written in the book” This same metaphorical book of 1ife is referred to in Dan 7:10 . There are two books mentioned in the Bible (cf. Rev 20:12-15 ), one is the “Book of Remembrances” where the deeds of both the godly and ungodly are recorded, Psa 56:8 ; Psa 139:16 ; Isa 65:6 ; Mal 3:16 . The other is the “Book of Life” where only the names of the redeemed are mentioned, Exo 32:32 ; Psa 69:28 ; Isa 4:3 ; Dan 12:1 ; Luk 10:20 ; Php 4:3 ; Heb 12:23 ; Rev 3:5 ; Rev 13:8 ; Rev 17:8 ; Rev 20:12 ; Rev 20:15 ; Rev 21:27 .
See Special Topic: The Two Books <http://www.freebiblecommentary.org/special_topics/two_books_of_god.html>
NASB “will be rescued”
NKJV, NRSV “shall be delivered”
TEV “will be saved”
NJB “will be spared”
This Hebrew term (BDB 57:2 , KB 58:9 , Niphil IMPERFECT) is also used in Dan 11:41 . It denotes physical deliverance (cf. Dan 11:41 ), but like its NT counterpart, it has the connotation in some contexts of spiritual salvation (cf. Dan 12:1 ).
In Daniel, as in all of history, many faithful believers are killed, but they will be ultimately rescued and restored (cf. Dan 12:2-3 ).
Dan 12:2 “those who sleep” There are several terms in Hebrew for sleep.
1. yashen (BDB 44:5 ), which is normally used of natural sleep, but in Dan 12:2 , of death
2. shenah (BDB 44:6 ), also used of natural sleep, Dan 2:1 ; Dan 6:18 3. shakab (BDB 44:6 ), which is used in the books of 2 Samuel , 1 & 2 Kings, and 2 Chronicles for death (2Sa 11:9 ) and normal sleep (2Sa 7:12 )
The concept of death as sleep is also found in the NT (e.g., Mat 27:52 [note resurrection]; Joh 11:11 [note resurrection in Joh 11:25-26 ; Joh 13:36 ; Act 7:60 ; 1Th 4:13 [note resurrection in Dan 4:14-17 ]; Dan 5:10 ).
▣ “in the dust of the ground” This Hebrew idiom is a play on the word “ground,” adanah (BDB 9) and dust (BDB 77:9 ) from Gen 2:7 ; Gen 3:19 (cf. Psa 90:3 ; Psa 104:29 ). The dust of the ground is metaphorically the holding place of the dead (i.e., Sheol, e.g., 1Sa 2:6 ; Job 14:13 ; Psa 30:3 ; Psa 49:14-15 ; Psa 139:8 ; Isa 38:10 ; Hos 13:14 ; Amo 9:2 ).
SPECIAL TOPIC: Where Are the Dead? <http://www.freebiblecommentary.org/special_topics/dead_where_are_they.html>
▣ “will awake” This VERB (BDB 88:4 , KB 109:8 ) is a Hiphael IMPERFECT. This is another Hebrew idiom of life from death (cf. 2Ki 4:31 ; Jer 51:39 ; Jer 51:57 ; Job 14:12 ). In Isa 26:19 and here it denotes resurrection. This is exactly the implication of Ezekiel's vision of the dry bones (cf. Ezekiel 3:7 ), but in an individual sense. Some will awake to everlasting joy (cf. Isa 66:22-23 ) and others to everlasting contempt (cf. Isa 66:24 ). For a good discussion see Millard J. Erickson, Christian Theology, 2 ed., pp. 1200-1210 or Dictionary of Jesus and the Gospels, IVP, pp. 673-688 or The Zondervan Pictorial Encyclopedia of the Bible, vol. 5, pp. 70-75.
▣ “these to everlasting life, but the others to disgrace and everlasting contempt” This refers to a general resurrection (cf. Joh 5:28-29 ; Mat 25:46 ; and Act 24:15-16 ). This is one of the earliest Scriptures which discusses the developing understanding of the need for an afterlife in order for God to set straight the evil which has been done in this world (cf. Job 14:7-14 ; Job 19:25-26 ; Psa 16:10 ; Psa 49:15 ; Psa 73:24 ; Isa 25:8 ; Isa 26:19 ; Isa 38:11 ). Apparently the rabbinical understanding of a divided Sheol/Hades into “paradise” and “Tartarus” developed from these early texts related to resurrection.
▣ “everlasting. . .everlasting” This is the Hebrew word 'olam (BDB 76:1 , see Special Topic: Forever ('olam) <http://www.freebiblecommentary.org/special_topics/forever.html>, which must be interpreted in light of the intent and perspective of this permanent division in Mat 25:46 (i.e., heaven - hell). There has been a recent book on annihilationism that brings up some interesting points. See Edward Fudge, The Fire That Consumes: A Biblical and Historical Study of the Doctrine of Final Punishment, but also note Millard J. Erickson, Christian Theology, 2nd ed., pp. 1244-1247.
▣ “contempt” This Hebrew term (BDB 20:1 ) is used only here and in Isa 66:24 . Jesus used this Isaiah text to describe Gehenna (cf. Mat 3:12 ).
Dan 12:3 “Those who have insight” This is a recurrent theme. This same phrase (BDB 96:8 ) is used in Dan 11:33 ; Dan 11:35 (the faithful during the reign of Antiochus IV). Dan 12:10 shows that this does not refer to degrees of intelligence, but the distinction between the saved and the lost. “Those who have insight” is used in Dan 9:13 ; Dan 9:25 to note those who understand and act on the truth revealed by God. In Dan 11:33 the insight is meant to be passed on to others, but they will be killed for their actions.
▣ “will shine brightly” There is a word play between “shine” (BDB 26:3 ) and “those who lead the many to righteousness” (cf. Isa 53:11 ), based on the parallel of the actions of those in Dan 11:33 . The concept of illumination (i.e. light and teaching) links “shine” and “giving understanding.” Those who know God share Him with others!
The verse is quoted by Jesus in Mat 13:43 , which is in the context of eschatological judgment.
It is possible that this verse denotes degrees of rewards. See Special Topic: Degrees of Rewards and Punishment <http://www.freebiblecommentary.org/special_topics/degrees_of_rewards_and_punishment.html>.
▣ “like the brightness of the expanse of heaven” These are parallel metaphors. The first one may refer to (1) the height of God's portable throne (cf. Eze 1:22 ) or (2) the Hebrew word (BDB 95:6 ) means “an extended surface.” It is used to describe the vault of the sky in Gen 1:6-8 and in Gen 1:14 to the great lights (sun, moon, stars, comets, etc.).
▣ “righteousness” See Special Topic: Righteousness <http://www.freebiblecommentary.org/special_topics/righteousness.html>.
▣ “forever and ever” This Hebrew phrase combines the word for “long duration” (BDB 76:1 ) with the word for “perpetuity” (BDB 72:3 I), which means “longevity” (cf. Isa 30:8 ; Isa 45:17 ). God's promises and judgments are sure and everlasting.
For a good discussion of 'olam and other words for duration see Robert B. Girdlestone, Synonyms of the Old Testament, pp. 312-319.
Dan 12:4 “conceal these words and seal up the book until the end of time” The TEV and NJB translations make this verse a separate paragraph. This concept of “seal up the words” is found in Dan 8:26 ; Dan 12:9 . The “sealing” seems to refer to (1) protection (cf. Jer 32:11-14 ); (2) spiritual understanding (cf. Isa 29:9-12 ); or (3) secrecy (cf. Isa 8:16 ). It helps me to know that these words were not easily understandable to Daniel, nor his contemporaries. I think that the last generation of suffering and dying believers will understand some texts that the preceding generations have never fully understood.
To what period of time was Daniel's message (1) sealed from and (2) revealed to? Was it for the sixth century B.C.; the second century B.C.; for Jesus' day, or the end-time? Is the main purpose the detailed prediction or the revelation of the sovereign God fully in control of history and redemption?
NASB “many will go back and forth”
NKJV “many shall run to and fro”
NRSV “many shall be running back and forth”
TEV “many people will waste their efforts”
NJB “many will roam about, this way and that”
This Hebrew term (BDB 100:1 , KB 143:9 ) means moving about quickly. It is used of God's knowledge of the events on earth (cf. Zec 4:10 ). It is also used of a person's frantic search (cf. Jer 5:1 ). In Jer 49:3 it is used for the confusion and fear caused by a siege. It is obvious that it denotes a frantic activity, but exactly how that relates to Dan 12:4 is uncertain.
1. it refers to the activity of the lost (emended MT)
2. it refers to the activity of the redeemed (cf. Amo 8:12 )
3. it refers to the general state of all humanity
The term “the many” can refer to (1) faithful Jews (cf. Dan 11:33 ; Dan 11:39 ); (2) the rebellious Jews who supported the Seleucid dynasty (cf. Dan 11:14 ); or (3) all humans (cf. Dan 12:2 ).
NASB, NKJV “and knowledge will increase”
NRSV “and evil shall increase”
TEV “trying to understand what is happening”
NJB “and wickedness will continue to increase”
NIV “to increase knowledge”
Many commentators see this as secular knowledge (the modern world), but others see it as knowledge of God's actions in history related in Dan 12:3 a (“those who have insight”).
NASB (UPDATED) TEXT: Dan 12:5-13 5”Then I, Daniel, looked and behold, two others were standing, one on this bank of the river and the other on that bank of the river. 6And one said to the man dressed in linen, who was above the waters of the river, ‘How long will it be until the end of these wonders?' 7I heard the man dressed in linen, who was above the waters of the river, as he raised his right hand and his left toward heaven, and swore by Him who lives forever that it would be for a time, times, and half a time; and as soon as they finish shattering the power of the holy people, all these events will be completed. 8As for me, I heard but could not understand; so I said, ‘My lord, what will be the outcome of these events?' 9He said, ‘Go your way, Daniel, for these words are concealed and sealed up until the end time. 10Many will be purged, purified and refined, but the wicked will act wickedly; and none of the wicked will understand, but those who have insight will understand. 11From the time that the regular sacrifice is abolished and the abomination of desolation is set up, there will be 1, 290 days. 12How blessed is he who keeps waiting and attains to the 1, 335 days! 13But as for you, go your way to the end; then you will enter into rest and rise again for your allotted portion at the end of the age.'“
Dan 12:5 “Then I, Daniel, looked and behold, two others were standing” This chapter is a continuation of the literary context which began in chapter 1:0 . In Dan 10:4 two angelic beings were seen standing by the Tigris River. However, the term “river” in Dan 10:4 (BDB 62:5 ) is the Tigris, and the one here in Dan 12:5 (BDB 38:4 ) is a different Hebrew word. The one here is most often used for the Nile River. However, there is an exception to this in Isa 33:21 , where it is used of canals.
Dan 12:6 “And one said to the man” The Masoretic text has “and he said,” while the Septuagint and the Vulgate have “I said.” In Dan 8:13-14 ; Dan 8:16 Daniel hears two angels discussing the vision Daniel had just seen, so too, here. Angels are often referred to as “man.” See note at Dan 8:16 .
▣ “How long will it be until the end of these wonders” This is exactly the same question the angelic being asked in Dan 8:13 . The word “wonders” (BDB 81:0 ) could have a negative connotation here (cf. Dan 12:7 ) and a positive one later (cf. Dan 12:1-3 ).
Dan 12:7 “as he raised his right hand and his left toward heaven” This is an OT oath gesture (cf. Deu 32:40 ; Isa 62:8 ; Eze 20:5 and in the NT, Rev 10:5-6 ). Both hands being raised must denote intensity or solemnity.
▣ “and swore by Him who 1ives forever” This is another use of the term 'olam (BDB 76:1 ), which must be interpreted in light of its context. Notice its usage in Daniel.
1. everlasting righteousness, Dan 9:24 2. everlasting life, Dan 12:2 3. everlasting contempt, Dan 12:2 4. those who lead the many to righteousness, like the stars forever and ever, Dan 12:3 5. Him who lives forever, Dan 12:7 ▣ “a time, times, and half a time” There has been much discussion over this phrase. This exact phrase is used in Dan 7:25 (and Rev 12:14 ). It seems to be an apocalyptic idiom for a time of persecution (half of seven, cf. Milton S. Terry, Biblical Hermeneutics, p. 445). There are several other phrases in Daniel and the Book of the Revelation that use this basic time frame:
1. Dan 8:14 ; Dan 8:26 — 2300 evenings and mornings; this has been interpreted as either
a. 1150 days
b. 6 years, 110 days
2. Dan 9:27 — reference to half of seven
3. Dan 12:11 — 1290 days
4. Dan 12:12 — 1335 days
5. Rev 11:2 to Rev 13:5 42 months or 126:0 days (Rev 11:3 ; Rev 12:6 )
This seems to refer to about three and one-half years in the lunar calendar. These numbers are more symbolic than literal because of their similarity, yet their difference.
▣ “they finish shattering the power of the holy people” Does this refer to (1) some kind of persecution of the Jewish people (cf. Dan 7:21 ; Dan 7:25 ; Dan 8:23-26 ; Dan 9:24-27 ; Dan 11:36-45 ) or (2) of the Christian church (cf. Matthew 2:4 ; Mark 1:3 ; Luke 2:1 ; 2 Thessalonians; Revelation)? There is a third option that goes back to Dan 11:14 ; Dan 11:34 , which may refer to Daniel's opposition to the Jewish opposition to Antiochus IV because he believes God will accomplish the victory in His own time, in His own way, and for His purposes (the book of Daniel's emphasis on God' sovereignty, which is such a common element in apocalyptic literature).
There has been much discussion about this period of time, but it is obvious that it refers to a historical occurrence when the evil one seems to be gaining an advantage (cf. Dan 8:23-26 ; Luk 21:24 ). The Septuagint totally changes the thought of this verse and must be ruled out as a realistic option. “The end of time” setting (cf. Dan 12:4 ) will see things getting worse and worse for the people of God (cf.Dan. Dan 12:1 ).
Apocalyptic literature is pessimistic about the possibility of historical process accomplishing anything positive or righteous. Therefore, the power of humans, even redeemed humans, must be shown to be inadequate. Only a powerful, climatic coming of God into fallen history can restore and accomplish the plans and purposes of God.
Dan 12:8 “As for me, I heard but could not understand” Daniel had been given special gifts of wisdom and dream (vision) interpretation (cf. Dan 1:17 ). In Dan 8:16 the powerful angel orders Gabriel to give Daniel understanding (cf. Dan 9:22 ; Dan 10:21 ). However, this does not mean to imply that Daniel understood everything about these visions. His understanding was still limited by his sixth century B.C. context. Some of these visions were not for OT people of God. The New Covenant and the two comings of Christ alter Daniel's Mosaic orientation.
▣ “My lord, what will be the outcome of these events” Although the godly man, Daniel, asked, his curiosity would not be answered. These events are for the last generation (cf. Dan 12:9 ). The term “lord” here is not a title for deity, but the general term for respect, “adomi” (cf. Dan 10:16 ).
Dan 12:10 “Many” See note at Dan 12:1 (“everyone”).
▣ “will be purged, purified and refined” Some will respond to God's messengers and it will radically change their lives! Persecution is a means of purging (BDB 14:0 , KB 16:2 , Hithpael IMPERFECT, “to separate from dross” [i.e. evil])and sanctification (BDB 86:4 , kb 105:7 , Niphal IMPERFECT, “to separate from dross” [i.e. “to God”] cf. Dan 11:35 ; Mal 3:2-3 ).
▣ “but the wicked will act wickedly, and none of the wicked will understand” There will be a huge division among humans. Those who do not know God will be completely surprised by events of the end-time. Evil will be shown for what it is!
▣ “those who have insight will understand” If this refers to the end-time, and if the New Testament is true, then these must be believing Jews and Gentiles because in Christ there are no more racial, sexual, or social distinctions in salvation (cf. Gal 3:28 ; Eph 2:11 ; Eph 3:13 ; Col 3:11 ).
Dan 12:11 “From the time that the regular sacrifice is abolished” This obviously refers to a historical event. The “regular sacrifice” (BDB 55:6 ) refers to the daily sacrifice of a lamb, every morning and evening in the temple (“the continual”). There has been a diversity of opinions based on the time frame in which the passage is viewed:
1. Antiochus IV (cf. Dan 8:11-13 )
2. the Roman general, Titus, in A.D. 70 (cf. Dan 9:25-27 ; Mat 24:15 )
3. the end-time Antichrist (cf. Daniel 7; Dan 11:36 f-40; Matthew 2:4 ; Mark 1:3 ; Luke 2:1 ; 2 Thessalonians 2; and the book of Revelation).
▣ “the abomination of desolation is set up” Some see this phrase (BDB 105:5 , 1030) as referring to Antiochus IV setting up an altar to Zeus in the temple during the Macabbean period (cf. Dan 8:11-13 ). Others see it as referring to the anti-God world ruler of the end-time (cf. Dan 7:21 ; Dan 7:25 ; Dan 8:23-26 ; Dan 9:25-27 ; Dan 11:36-45 ). The phrase is ambiguous enough to fulfill several historical situations.
▣ “1290 days” See note at Dan 12:7 .
Dan 12:12 “How blessed is he who keeps waiting and attains to the 1,335 days” This seems to be longer than most of the prophetic dates (cf. Dan 12:7 ). Those who remain faithful to God even in the midst of an extended persecution will be rewarded and blessed. Perseverance is crucial.
Dan 12:13 “go your way. . .enter into rest” Daniel is told to quit wrestling with this, to leave it alone, and to live out his normal life until his death (cf. Dan 12:9 ). But the great hope of Dan 12:13 is the assumption that he (and all who believe) will rise again unto an end-time reward. Hallelujah!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the historical reference of the literary unit Daniel 1:0-12 ?
2. Why are there so many diverse interpretations of this passage of scripture?
3. Is this the only place in the OT where a resurrection is mentioned?
4. What is the central truth of Dan 12:5-13 ?
5. Explain the concept of multiple fulfillment prophecy.
