1 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.

2 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.

3 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.

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.

5 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.

6 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?

7 And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

8 And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

9 And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.

10 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.

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.

12 Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

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

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The conclusion of the vision of the Scriptures of truth.
Michael signifies, "Who is like God," and his name, with the title of "the great Prince," points out the Divine Saviour. Christ stood for the children of our people in their stead as a sacrifice, bore the curse for them, to bear it from them. He stands for them in pleading for them at the throne of grace. And after the destruction of antichrist, the Lord Jesus shall stand at the latter day upon the earth; and He shall appear for the complete redemption of all his people. When God works deliverance from persecution for them, it is as life from the dead. When his gospel is preached, many who sleep in the dust, both Jews and Gentiles, shall be awakened by it out of their heathenism of Judaism. And in the end the multitude that sleep in the dust shall awake; many shall arise to life, and many to shame. There is glory reserved for all the saints in the future state, for all that are wise, wise for their souls and eternity. Those who turn many to righteousness, who turn sinners from the errors of their ways, and help to save their souls from death, (James 5:20), will share in the glory of those they have helped to heaven, which will add to their own glory.
John Wesley's Bible Commentary
For the children - The meaning seems to be, as after the death of Antiochus the Jews had some deliverance, so there will be yet a greater deliverance to the people of God, when Michael your prince, the Messiah shall appear for your salvation. A time of trouble - A the siege of Jerusalem, before the final judgment. The phrase at that time, probably includes all the time of Christ, from his first, to his last coming.
McArther Bible Commentary
that time. This points back to Dan 11:36-45, the time of the ascendancy of Antichrist during the final tribulation period. During that period, Michael the archangel (cf. Dan 10:13, Dan 10:21; Jud 1:9) ministers with special attention to protecting Israel during that Gentile time (cf. Isa 26:20-21; Jer 30:7; Mat 24:21). your people. This means Daniel's Israelite people, who can have hope, even in the unprecedented distress of the Great Tribulation (Mat 24:21; cf. Rev 12:12-17; Rev 13:7). The book is the book of the saved (Mal. 3:16-4:3; Luk 10:20; Rev 13:8; Rev 17:8; Rev 20:12, Rev 20:15; Rev 21:27).
Bible Cross References
Matthew 24:21 Mark 13:19 Luke 10:20 Jude 1:9 Revelation 7:14 Revelation 12:7 Revelation 16:18 Exodus 32:32 Jeremiah 30:7 Ezekiel 5:9 Ezekiel 13:9 Daniel 7:10 Daniel 9:12 Daniel 10:13 Daniel 10:21 Joel 2:2 Malachi 3:16

Verse 2

Matthew Henry's Concise Bible Commentary
The conclusion of the vision of the Scriptures of truth.
Michael signifies, "Who is like God," and his name, with the title of "the great Prince," points out the Divine Saviour. Christ stood for the children of our people in their stead as a sacrifice, bore the curse for them, to bear it from them. He stands for them in pleading for them at the throne of grace. And after the destruction of antichrist, the Lord Jesus shall stand at the latter day upon the earth; and He shall appear for the complete redemption of all his people. When God works deliverance from persecution for them, it is as life from the dead. When his gospel is preached, many who sleep in the dust, both Jews and Gentiles, shall be awakened by it out of their heathenism of Judaism. And in the end the multitude that sleep in the dust shall awake; many shall arise to life, and many to shame. There is glory reserved for all the saints in the future state, for all that are wise, wise for their souls and eternity. Those who turn many to righteousness, who turn sinners from the errors of their ways, and help to save their souls from death, (James 5:20), will share in the glory of those they have helped to heaven, which will add to their own glory.
McArther Bible Commentary
many … some … some. Two groups will arise from death; they constitute the "many," meaning all, as in Joh 5:29. Those of faith will rise to eternal life, the rest of the unsaved to eternal torment. The souls of OT saints are already with the Lord; at that time, they will receive glorified bodies (cf. Rev 20:4-6).
Bible Cross References
Matthew 25:46 John 5:28 John 5:29 John 11:24 Acts 7:60 Acts 24:15 Isaiah 26:19 Isaiah 66:24 Ezekiel 37:12

Verse 3

Matthew Henry's Concise Bible Commentary
The conclusion of the vision of the Scriptures of truth.
Michael signifies, "Who is like God," and his name, with the title of "the great Prince," points out the Divine Saviour. Christ stood for the children of our people in their stead as a sacrifice, bore the curse for them, to bear it from them. He stands for them in pleading for them at the throne of grace. And after the destruction of antichrist, the Lord Jesus shall stand at the latter day upon the earth; and He shall appear for the complete redemption of all his people. When God works deliverance from persecution for them, it is as life from the dead. When his gospel is preached, many who sleep in the dust, both Jews and Gentiles, shall be awakened by it out of their heathenism of Judaism. And in the end the multitude that sleep in the dust shall awake; many shall arise to life, and many to shame. There is glory reserved for all the saints in the future state, for all that are wise, wise for their souls and eternity. Those who turn many to righteousness, who turn sinners from the errors of their ways, and help to save their souls from death, (James 5:20), will share in the glory of those they have helped to heaven, which will add to their own glory.
EGW SDA Bible Commentary
(see EGW comments on Isaiah 60:1). Stars and Gems in Crown
—By living a life of devotion and self-sacrifice in doing good to others, you might have been adding stars and gems to the crown that you will wear in heaven, and laying up unfading, eternal treasures (Manuscript 69, 1912).
John Calvin Bible Commentary
The word “prudent” means endued with intellect. Some take it transitively, and in this passage their opinion is probably correct, because the office of justifying will soon be assigned to these prudent ones. But the former sense suits chapter 11 better, and in verse 10 it will be put absolutely. Hence it means those who are endued with understanding. The angel here confirms what I have lately expressed concerning the final resurrection, and shews how we shall enjoy its fruits, because eternal glory is laid up for us in heaven. We ought not to complain of being treated unworthily, whenever we seem to suffer harshness at God’s hands, because we ought to be satisfied with the glory of heaven, and with the perpetual existence of that life which has been promised to us. He says then, the teachers, or those who excel in understanding,shall shine forth as the light of heavenIf the word “teachers” is thought preferable, there will be a figure of speech, a part being put for the whole, and, therefore, I follow the usual explanation. He applies the phrase, “endued with understanding,” to those who do not depart from the true and pure knowledge of God, as will be afterwards explained more fully. For the angel contrasts the profane who proudly and contemptuously rage against God, and the faithful whose whole wisdom is to submit themselves to God, and to worship him with the purest affection of their minds. We shall say more on this subject to-morrow. But he now says, those who retained sincere piety should be likethe light of the firmament; meaning, they shall be heirs of the kingdom of heaven, where they shall enjoy that glory which surpasses all the splendor of the world. No doubt, the angel here uses figures to explain what is incomprehensible, implying, nothing can possibly be found in the world which answers to the glory of the elect people.And those who shall justify manyshall belike stars, says he. He repeats the same thing in other words, and now speaks ofstars, having formerly used the phrase,the brightness of the firmament, in the same sense; and instead of “those who are endued with understanding,” he says,those who shall have justifiedWithout doubt, the angel here especially denotes the teachers of the truth, but in my opinion he embraces also all the pious worshippers of God. No one of God’s children ought to confine their attention privately to themselves, but as far as possible, every one ought to interest himself in the welfare of his brethren. God has deposited the teaching of his salvation with us, not for the purpose of our privately keeping it to ourselves, but of our pointing out the way of salvation to all mankind. This, therefore, is the common duty of the children of God, — to promote the salvation of their brethren. By this word “justifying,” the angel means, not that it is in the power of one man to justify another, but the property of God is here transferred to his ministers. Meanwhile, we are as clearly justified by any teaching which brings faith within our reach, as we are justified by the faith which springs from the teaching. Why is our justification ever ascribed to faith? Because our faith directs us to Christ in whom is the complete perfection of justification, and thus our justification may be ascribed equally to the faith taught and the doctrine which teaches it. And those who bring before us this teaching are the ministers of our justification. The assertion of the angel, in other words, is this, — The sons of God, who being devoted entirely to God and ruled by the spirit of prudence, point out the way of life to others, shall not only be saved themselves, but shall possess surpassing glory far beyond anything which exists in this world. This is the complete explanation. Hence, we gather the nature of true prudence to consist in submitting ourselves to God in simple teachableness, and in manifesting the additional quality of carefully promoting the salvation of our brethren. The effect of this our labor ought to increase our courage and alacrity. For how great is the honor conferred upon us by our Heavenly Father, when he wishes us to be the ministers of his righteousness? As James says, We preserve those about to perish if we bring them back into the right way. (James 5:19.) James calls us preservers, just as the angel calls us justifiers; neither the angel nor the apostle wish to detract from the glory of God, but by these forms of speech the Spirit represents us as ministers of justification and salvation, when we unite in the same bonds with ourselves all those who have need of our assistance and exertions. It follows next: —
McArther Bible Commentary
wise. Those having true knowledge, by faith in God's Word, include not only leaders (as Dan 11:33), but others also (Dan 11:35; Dan 12:10). To shine in glory is a privilege of all the saved (cf. the principle in 1Th 2:12; 1Pe 5:10). Any who influence others for righteousness shine like stars in varying capacities of light as their reward (as in 1Co 3:8). The faithfulness of the believer's witness will determine one's eternal capacity to reflect God's glory.
Bible Cross References
Matthew 13:43 John 5:35 1 Corinthians 15:42 Proverbs 3:35 Proverbs 4:18 Proverbs 11:30 Isaiah 53:11 Daniel 11:33 Daniel 11:35 Daniel 12:10

Verse 4

Matthew Henry's Concise Bible Commentary
The conclusion of the vision of the Scriptures of truth.
Michael signifies, "Who is like God," and his name, with the title of "the great Prince," points out the Divine Saviour. Christ stood for the children of our people in their stead as a sacrifice, bore the curse for them, to bear it from them. He stands for them in pleading for them at the throne of grace. And after the destruction of antichrist, the Lord Jesus shall stand at the latter day upon the earth; and He shall appear for the complete redemption of all his people. When God works deliverance from persecution for them, it is as life from the dead. When his gospel is preached, many who sleep in the dust, both Jews and Gentiles, shall be awakened by it out of their heathenism of Judaism. And in the end the multitude that sleep in the dust shall awake; many shall arise to life, and many to shame. There is glory reserved for all the saints in the future state, for all that are wise, wise for their souls and eternity. Those who turn many to righteousness, who turn sinners from the errors of their ways, and help to save their souls from death, (James 5:20), will share in the glory of those they have helped to heaven, which will add to their own glory.
John Wesley's Bible Commentary
Seal the book - The book was command to be sealed, because it would be long before the words would be fulfilled, whereas those that were shortly to be fulfilled, were forbidden to be sealed. Shall run - Shall diligently search these prophecies; and they shall know the signs of the times, and wait upon God in the way of his judgments: he means chiefly in gospel - times.
McArther Bible Commentary
the time of the end. This refers to the seventieth week of tribulation (cf. Dan 11:35, Dan 11:40). run to and fro. This Hebrew verb form always refers to the movement of a person searching for something. In the tribulation, people will search for answers to the devastation and discover increased knowledge through Daniel's preserved book.
Bible Cross References
Revelation 5:1 Revelation 10:4 Revelation 22:10 Isaiah 8:16 Isaiah 11:9 Isaiah 29:11 Isaiah 29:18 Isaiah 29:19 Jeremiah 5:1 Daniel 8:17 Daniel 8:26 Daniel 10:14 Daniel 10:21 Daniel 11:33 Daniel 11:40 Daniel 12:5 Daniel 12:9 Daniel 12:13

Verse 5

Matthew Henry's Concise Bible Commentary
The times of the continuance of these events.
One of the angels asking how long it should be to the end of these wonders, a solemn reply is made, that it would be for a time, times, and a half, the period mentioned (Daniel 7:25), and in the Revelation. It signifies 1260 prophetic days or years, beginning from the time when the power of the holy people should be scattered. The imposture of Mohammed, and the papal usurpation, began about the same time; and these were a twofold attack upon the church of God. But all will end well at last. All opposing rule, principality, and power, shall be put down, and holiness and love will triumph, and be in honour, to eternity. The end, this end, shall come. What an amazing prophecy is this, of so many varied events, and extending through so many successive ages, even to the general resurrection! Daniel must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity. It is good for us all to think much of going away from this world. That must be our way; but it is our comfort that we shall not go till God calls us to another world, and till he has done with us in this world; till he says, Go thou thy way, thou hast done thy work, therefore now, go thy way, and leave it to others to take thy place. It was a comfort to Daniel, and is a comfort to all the saints, that whatever their lot is in the days of their lives, they shall have a happy lot in the end of the days. And it ought to be the great care and concern of every one of us to secure this. Then we may well be content with our present lot, and welcome the will of God. Believers are happy at all times; they rest in God by faith now, and a rest is reserved for them in heaven at last.
John Wesley's Bible Commentary
Other two - Two angels waiting on Christ.
John Calvin Bible Commentary
Daniel here relates his vision of other angels standing on each bank of the river. He alludes to the Tigris which he had previously mentioned, as the vision was offered to him there. He says, One asked the other, How long will it be to the end? He who was asked, swore, with hands upraised to heaven, by the living God, that no single prediction was in vain, since the truth would be evident in its own period, and men must wait forthe time, times, and half a timeThis is a summary of the passage. When he sayshe beheld, he commends to our notice the certainty of the vision. Unless he had been attentive, and had applied his mind seriously to these mysteries, his narrative would have failed to produce confidence. But as his mind was completely calm, and he was desirous of receiving the instruction conveyed by God through his angel, not the slightest doubt can be thrown upon what he so faithfully delivers to us. He speaks of angels as if they were men, for the reason previously assigned. He does not imply their being really men, but uses that expression in consequence of their outward appearance, for as they had a human face, they were called men. I do not assert their bodies to be merely imaginary, nor will I say Daniel saw only special forms and human shapes, for God might have clothed his angels in real bodies for the time, and yet they would not on that account become men. For Christ took upon Him our flesh and was truly man, while He was God manifest in flesh. (1 Timothy 3:16.) But this is not true of angels, who received only a temporary body while performing the duties of their office There is no doubt of this assertion, — the name of “men” cannot properly belong to angels, but it suits yew well the human form or likeness which they sometimes wore.It does not surprise us to find one angel questioning another. When Paul is extolling the mystery of the calling of the Gentiles, which had been hidden from the preceding ages, he adds, — it was an object of wonder to angels, as they had never hoped for it, and so it had not been revealed to them. (Ephesians 3:10.) So wonderfully does God work in his Church, that he causes admiration among the angels in heaven, by leaving many things unknown to them, as Christ testifies concerning the last day. (Matthew 24:36.) This is the reason why the angel uses the interrogation,How long is it to the end of these wonders? God doubtless here urged the angel to inquire into an event veiled in obscurity, for the purpose of waking up our attention. Absurd indeed would it be for us to pass by these things with inattention, when angels themselves display such anxiety by their questions, while they perceive traces of the secret power of God. Unless we are remarkably stupid, this doubt of the angel ought to stir us up to greaterdiligenceand attention. This also is the force of the wordפלאות phlaoth, “wonderful things;” for the angel calls everything which he did not understand,wonderful. If the comparison be allowable, how great would be our ingratitude not to give our whole attention to the consideration of these mysteries which angels are compelled to confess to be beyond their grasp! The angel, as if he were astonished, calls those things “wonderful” which were hidden not only from the minds of men, but also from himself and his companions.But the other answers; whence some difference, although not a perpetual one, exists between the angels. The philosophy of Dionysius ought not to be admitted here, who speculates too cunningly, or rather too profanely, when treating the order of angels. But I only state the existence of some difference, because God assigns various duties to certain angels, and he dispenses to each a certain measure of grace and revelation, according to his pleasure. We know there is but one teacher of men and angels, — the Son of God, who is his eternal wisdom and truth. This passage may be referred to Christ, but as I cannot make any positive assertion, I am content with the simple statement already made. He statesthis angel’s clothing to have been linen garments, implying splendor. Linen garments were then of great value; hence an ornament and decoration is here applied to angels, as God separates them from the common herd of men. Thus Daniel would the more easily comprehend these persons not to be earth-born mortals, but angels clad by God for a short period in the human form.
McArther Bible Commentary
two others. Two angels.
Bible Cross References
Daniel 12:4 Daniel 12:6

Verse 6

Matthew Henry's Concise Bible Commentary
The times of the continuance of these events.
One of the angels asking how long it should be to the end of these wonders, a solemn reply is made, that it would be for a time, times, and a half, the period mentioned (Daniel 7:25), and in the Revelation. It signifies 1260 prophetic days or years, beginning from the time when the power of the holy people should be scattered. The imposture of Mohammed, and the papal usurpation, began about the same time; and these were a twofold attack upon the church of God. But all will end well at last. All opposing rule, principality, and power, shall be put down, and holiness and love will triumph, and be in honour, to eternity. The end, this end, shall come. What an amazing prophecy is this, of so many varied events, and extending through so many successive ages, even to the general resurrection! Daniel must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity. It is good for us all to think much of going away from this world. That must be our way; but it is our comfort that we shall not go till God calls us to another world, and till he has done with us in this world; till he says, Go thou thy way, thou hast done thy work, therefore now, go thy way, and leave it to others to take thy place. It was a comfort to Daniel, and is a comfort to all the saints, that whatever their lot is in the days of their lives, they shall have a happy lot in the end of the days. And it ought to be the great care and concern of every one of us to secure this. Then we may well be content with our present lot, and welcome the will of God. Believers are happy at all times; they rest in God by faith now, and a rest is reserved for them in heaven at last.
John Wesley's Bible Commentary
To the man - To Christ, who seemed to stand in the air above the waters, or upon them.
McArther Bible Commentary
man … in linen. Cf. Dan 10:5.
Bible Cross References
Matthew 24:3 Mark 13:4 Ezekiel 9:2 Daniel 8:13 Daniel 8:16 Daniel 10:5 Daniel 12:5 Daniel 12:8 Zechariah 1:12 Zechariah 1:13

Verse 7

Matthew Henry's Concise Bible Commentary
The times of the continuance of these events.
One of the angels asking how long it should be to the end of these wonders, a solemn reply is made, that it would be for a time, times, and a half, the period mentioned (Daniel 7:25), and in the Revelation. It signifies 1260 prophetic days or years, beginning from the time when the power of the holy people should be scattered. The imposture of Mohammed, and the papal usurpation, began about the same time; and these were a twofold attack upon the church of God. But all will end well at last. All opposing rule, principality, and power, shall be put down, and holiness and love will triumph, and be in honour, to eternity. The end, this end, shall come. What an amazing prophecy is this, of so many varied events, and extending through so many successive ages, even to the general resurrection! Daniel must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity. It is good for us all to think much of going away from this world. That must be our way; but it is our comfort that we shall not go till God calls us to another world, and till he has done with us in this world; till he says, Go thou thy way, thou hast done thy work, therefore now, go thy way, and leave it to others to take thy place. It was a comfort to Daniel, and is a comfort to all the saints, that whatever their lot is in the days of their lives, they shall have a happy lot in the end of the days. And it ought to be the great care and concern of every one of us to secure this. Then we may well be content with our present lot, and welcome the will of God. Believers are happy at all times; they rest in God by faith now, and a rest is reserved for them in heaven at last.
John Wesley's Bible Commentary
He held up his right hand - He held up both hands to heaven, for the more sure and solemn confirmation of it; and to denote the unchangeableness of God's decrees both for good to the church, and for evil to her enemies. By him - By God the father, and by himself that liveth for ever, to shew the eternal God only knew that decreed it, and would bring it to pass. And an half - That is, a year, two years and half a year. We meet with this in the revelation, under the title, some times of three days and an half, put for three years and an half, sometimes, forty two months, sometimes, twelve hundred and sixty days. Shall be finished - Which reaches to the calling of the Jews upon the destruction of antichrist.
John Calvin Bible Commentary
He says, This angel raised up his hands to heavenThose who consider this action as a symbol of power are mistaken, for without doubt the Prophet intended to manifest the usual method of swearing. They usually raised the right hand, according to the testimony of numerous passages of Scripture. I have raised my hand towards God. (Genesis 14:22.) Here the angel raises both his hands, wishing by this action to express the importance of the subject. Thus to raise both hands, as if doubling the oath, is stronger than raising the right hand after the ordinary manner. We must consider then the use of both hands as intended to confirm the oath, as the subject was one of great importance. It follows,for a time, times, and half a timeI have stated my objection to the opinion of those who think one year, and two, and a half, to be here intended. I confess the passage ought to be understood of that pollution of the Temple which the Prophet has already treated. History clearly assures us that the Temple was not cleansed till the close of the third year, and seven or eight months afterwards. That explanation may suit its own passage, but with reference to the doctrine here delivered, its meaning is very simple,time means a long period,times, a longer period, anda half means the end or closing period. The sum of the whole is this’ many years must elapse before God fulfills what his Prophet had declared.Time therefore signifies a long period;times, double this period; as if he had said, While the sons of God are kept in suspense so long without obtaining an answer to their petitions, the time will be prolonged, nay, even doubled. We see then that a time does not mean precisely one year, nor do times signify two years, but an indefinite period. With respect to thehalf of a time, this is added for the comfort of the pious, to prevent their sinking under the delay, because God does not accomplish their desire. Thus they rest patiently until this “time” as well as “the times” pass away. Besides, the issue is set before them by the wordshalf a time, to prevent them from despairing through excessive weariness. I admit the allusion to years, but the words are not to be understood literally but metaphorically, signifying, as I have already stated, an indefinite period.He afterwards adds, And in the complementor consumption ofthe dispersionor contritionof the hand of God’s people, all these things shall be fulfilled:first, the time must pass away, next, the times must be added, then the half time must follow; all these things must arrive at their accomplishment, and when they are thoroughly completed, says he, then willcome the contrition of the hand of the holy peopleThe angel again proclaims how the Church of God should be oppressed by many calamities; and thus the whole of this verse contains an exhortation to endurance, to prevent the faithful from becoming utterly hopeless, and completely losing their spirits, in consequence of their suffering severe and multiplied cares, not for a few months merely, but for a lengthened duration. He uses this phrase,the wearing down of the hand of the holy people— if you please to read it so — metaphorically, meaning, the holy people should be deprived of strength, just as if their hands were completely worn down. Whatever agility men possess is usually shewn in the hands, and they were given to men by God for the special purpose of being extended to all parts of the body, and for executing the ordinary operations of mankind. This metaphor is now very suitable, as the people were so mutilated, as to be deprived of all strength and rigor. This is a slight sketch of the meaning of the clause.If we read “dispersion” according to the common signification, it will suit very well, since the hand of the holy people should be dispersed; meaning, the Church should be a stranger in the world, and be dispersed throughout it. This was continually fulfilled from that day to the present. How sad is the dispersion of the Church in these days! God indeed defends it by His power, but this is beyond human expectation For how does the body of the Church now appear to us? how has it appeared throughout all ages? surely it has ever been torn in pieces and dispersed. Hence the angel’s prediction is not in vain, if we adopt the interpretation — the hand of the holy people should be dispersed — but yet the end should be prosperous, as he had previously announced, when treating of its resurrection and final salvation. It now follows:
McArther Bible Commentary
a time, times, and half a time. This answers the question of verse Dan 12:6. By adding these together (one, two, and one-half), one comes to the final three and one-half years of Daniel's seventieth week (Dan 9:27), the time of trouble when the "little horn," or willful king, persecutes the saints (Dan 7:25; cf. Dan 11:36-39 and Rev 12:14; the same span is described by other phrases in Rev 11:2-3; Rev 13:5).
Bible Cross References
Luke 21:24 Revelation 4:9 Revelation 4:10 Revelation 10:5 Revelation 10:6 Revelation 11:2 Revelation 11:3 Revelation 12:14 Ezekiel 20:5 Daniel 4:34 Daniel 7:25 Daniel 8:14 Daniel 8:24 Daniel 10:5 Daniel 11:13 Daniel 12:8

Verse 8

Matthew Henry's Concise Bible Commentary
The times of the continuance of these events.
One of the angels asking how long it should be to the end of these wonders, a solemn reply is made, that it would be for a time, times, and a half, the period mentioned (Daniel 7:25), and in the Revelation. It signifies 1260 prophetic days or years, beginning from the time when the power of the holy people should be scattered. The imposture of Mohammed, and the papal usurpation, began about the same time; and these were a twofold attack upon the church of God. But all will end well at last. All opposing rule, principality, and power, shall be put down, and holiness and love will triumph, and be in honour, to eternity. The end, this end, shall come. What an amazing prophecy is this, of so many varied events, and extending through so many successive ages, even to the general resurrection! Daniel must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity. It is good for us all to think much of going away from this world. That must be our way; but it is our comfort that we shall not go till God calls us to another world, and till he has done with us in this world; till he says, Go thou thy way, thou hast done thy work, therefore now, go thy way, and leave it to others to take thy place. It was a comfort to Daniel, and is a comfort to all the saints, that whatever their lot is in the days of their lives, they shall have a happy lot in the end of the days. And it ought to be the great care and concern of every one of us to secure this. Then we may well be content with our present lot, and welcome the will of God. Believers are happy at all times; they rest in God by faith now, and a rest is reserved for them in heaven at last.
John Wesley's Bible Commentary
What shall be the end - What is the meaning of all this?
John Calvin Bible Commentary
Now Daniel begins to ask questions in accordance with the angel’s example. He had first heard one angel inquiring of the other; he next summons up courage, and becomes desirous of information, and asks what should be the end or issue? He says, he heard without understandingBy the word “hearing,” he bears witness to the absence of ignorance, slothfulness, or contempt. Many depart without any perception of a subject, although it may be very well explained, because they were not attentive to it. But here the Prophet asserts that he heard; implying, it would be no fault of his diligence if he did not understand, because he was desirous of learning, and had exerted all his powers, as we formerly intimated, and yet he confesseshe did not understandDaniel does not mean to profess utter stupidity, but restricts his ignorance to the subject of this interrogation. Of what then was Daniel ignorant? Of the final issue. He could not attain unto the meaning of these predictions, which were so extremely obscure, and this was needful to their full and thorough comprehension. It is quite clear that God never utters his word without expecting fruit; as it is said in Isaiah, I have not spoken unintelligibly, nor have I said to the seed of Jacob, seek ye me in vain. (Isaiah 45:19.) God was unwilling to leave his Prophet in this perplexity of hearing without understanding, but we are aware of distinct degrees of proficiency in the school of God. Again, sufficient revelation was notoriously conferred upon the prophets for the discharge of their office, and yet none of them ever perfectly understood the predictions they delivered. We know, too, what Peter says, They ministered more for our times than for their own. (1 Peter 1:12.) They were by no means useless to their own age, but when our age is compared with theirs, certainly the instruction and discipline of the prophets is more useful to us, and produces richer and riper fruit in our age than in theirs. We are not surprised, then, at Daniel confessinghe did not understand, so long as we restrict the words to this single instance. It now follows: —
Bible Cross References
Daniel 8:13 Daniel 12:6 Daniel 12:7 Daniel 12:9

Verse 9

Matthew Henry's Concise Bible Commentary
The times of the continuance of these events.
One of the angels asking how long it should be to the end of these wonders, a solemn reply is made, that it would be for a time, times, and a half, the period mentioned (Daniel 7:25), and in the Revelation. It signifies 1260 prophetic days or years, beginning from the time when the power of the holy people should be scattered. The imposture of Mohammed, and the papal usurpation, began about the same time; and these were a twofold attack upon the church of God. But all will end well at last. All opposing rule, principality, and power, shall be put down, and holiness and love will triumph, and be in honour, to eternity. The end, this end, shall come. What an amazing prophecy is this, of so many varied events, and extending through so many successive ages, even to the general resurrection! Daniel must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity. It is good for us all to think much of going away from this world. That must be our way; but it is our comfort that we shall not go till God calls us to another world, and till he has done with us in this world; till he says, Go thou thy way, thou hast done thy work, therefore now, go thy way, and leave it to others to take thy place. It was a comfort to Daniel, and is a comfort to all the saints, that whatever their lot is in the days of their lives, they shall have a happy lot in the end of the days. And it ought to be the great care and concern of every one of us to secure this. Then we may well be content with our present lot, and welcome the will of God. Believers are happy at all times; they rest in God by faith now, and a rest is reserved for them in heaven at last.
John Wesley's Bible Commentary
And sealed - They shall not be clearly understood, 'till the event make them good.
John Calvin Bible Commentary
Although Daniel was not induced by any foolish curiosity to inquire of the angel the issue of these wonderful events, yet he did not obtain his request. God wished some of his predictions to be partially understood, and the rest to remain concealed until the full period of the complete revelation should arrive. This is the reason why the angel did not reply to Daniel. The wish in truth was pious, and, as we have previously stated, it did not contain anything unlawful; but God, knowing what was good for him, did not grant his request. He is dismissed by the angel, because the words were shut up and sealedThe angel uses this expression in a sense different from the former one. For he ordered Daniel to close and seal the words like precious treasures, as they would be set at naught by many disbelievers, and by almost the whole people. Here then, he says, the words were closed up and sealed, as there was no fitting occasion for revealing them. As if he had said, nothing has been predicted either vainly or rashly, but the full blaze of light has not yet been thrown upon the prediction: hence we must wait until the truth itself is proved by the event, and thus the divine utterance of the angel is made manifest. This is the summary. He then says,until the time of the endSome one might possibly object; then for what purpose was this prediction delivered? For Daniel himself, who was instructed by the angel, could not thoroughly comprehend his own message, and the rest of the faithful, although versed in these prophetic studies, felt themselves in a labyrinth here. The answer is at hand,until the time of the end;and we must also remember that neither Daniel nor the rest of the faithful were deprived of all the advantage of this prophecy, for God explained to them whatever was sufficient for the necessities of their own times. I must pass over some points slightly, with the view of finishing today. It follows —
Bible Cross References
Revelation 10:4 Isaiah 29:11 Daniel 8:26 Daniel 10:14 Daniel 11:40 Daniel 12:4 Daniel 12:8

Verse 10

Matthew Henry's Concise Bible Commentary
The times of the continuance of these events.
One of the angels asking how long it should be to the end of these wonders, a solemn reply is made, that it would be for a time, times, and a half, the period mentioned (Daniel 7:25), and in the Revelation. It signifies 1260 prophetic days or years, beginning from the time when the power of the holy people should be scattered. The imposture of Mohammed, and the papal usurpation, began about the same time; and these were a twofold attack upon the church of God. But all will end well at last. All opposing rule, principality, and power, shall be put down, and holiness and love will triumph, and be in honour, to eternity. The end, this end, shall come. What an amazing prophecy is this, of so many varied events, and extending through so many successive ages, even to the general resurrection! Daniel must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity. It is good for us all to think much of going away from this world. That must be our way; but it is our comfort that we shall not go till God calls us to another world, and till he has done with us in this world; till he says, Go thou thy way, thou hast done thy work, therefore now, go thy way, and leave it to others to take thy place. It was a comfort to Daniel, and is a comfort to all the saints, that whatever their lot is in the days of their lives, they shall have a happy lot in the end of the days. And it ought to be the great care and concern of every one of us to secure this. Then we may well be content with our present lot, and welcome the will of God. Believers are happy at all times; they rest in God by faith now, and a rest is reserved for them in heaven at last.
EGW SDA Bible Commentary
The Wicked Lack Understanding
—[Daniel 12:10 quoted.] The wicked have chosen Satan as their leader. Under his control, the wonderful faculties of the mind are used to construct agencies of destruction. God has given the human mind great power, power to show that the Creator has endowed man with ability to do a great work against the enemy of all righteousness, power to show what victories may be gained in the conflict against evil. To those who fulfil God's purpose for them will be spoken the words, “Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord.” The human machinery has been used to do a work that is a blessing to humanity; and God is glorified.But when those to whom God has entrusted capabilities give themselves into the hands of the enemy, they become a power to destroy. When men do not make God first and last and best in everything, when they do not give themselves to Him for the carrying out of His purposes, Satan comes in, and uses in his service the minds that, given to God, could achieve great good. Under his direction, they do an evil work with great and masterly power. God designed them to work on a high plane of action, to enter into His mind, and thus to acquire an education that would enable them to work the works of righteousness. But they know nothing of this education. They are helpless. Their powers do not guide them aright; for they are under the enemy's control (Letter 141, 1902).
John Wesley's Bible Commentary
And tried - The afflictions of the church are to prepare them, by taking away their filth, for the bridegroom, as gold and silver are tried and refined.
John Calvin Bible Commentary
Again, the angel mentions the persecutions which were at hand for the purpose of arming the faithful for the approaching conflicts. We know from other sources how tender and weak our minds naturally are, for as soon as any cause for fear arises, before it comes to blows, we fall down lifeless through terror. As, therefore, our natural imbecility is so great, we necessarily require many stimulants to patience, and to urge us to contend with earnestness, and never to yield to any temptations. This is the reason why the angel announces the necessity for such multiplied purification’s, to cleanse them, as wheat from chaff;to whiten them, as cloth by the fuller; andto melt them,as metal to be separated from dross. First of all, as I have previously explained, he admonishes Daniel and all the pious of the future state of the Church, to lead them to prepare and gird themselves for battle, and to gather up their unconquered fortitude, since the condition of life set before them is that of forcing their way through the midst of troubles. This is one point. Again, the angel shews the practical utility of this kind of life, which might otherwise seem too bitter. We naturally refuse the cross because we feel it contrary to our disposition, while God shews the pious that nothing can be more profitable to them than a variety of afflictions. This is a second point. But afflictions by themselves might possibly consume us, and hence we are cast into a furnace. Now, then, could we expect these sufferings to promote our salvation, except God changed their nature in some wonderful way, as their natural tendency is to effect our destruction? But while we aremelted down, and whitened, and cleansed, we perceive how God consults for our welfare by pressing us with his cross and causing us to submit to adversity. Now, thirdly, the angel shews the insufficiency of one single act of cleansing, and our need of many more. This is the object of this numerous heaping together of words, they shall be cleansed, and whitened, and melted down, or poured forth. He might have embraced the whole idea in a single word; but, as through our whole lives God never ceases to test us in various ways, the angel heaps together these three words to shew the faithful their need of continual cleansing as long as they are clothed in flesh; just as garments which are in daily use have need of continual washing. However snowy a mantle may be, it becomes soiled immediately when used for even a single day; requiring constant ablution to restore it to its original purity. Thus we are brought in contact with the defilement’s of sin; and as long as we are pilgrims in this world, we necessarily become subject to constant pollution. And as the faithful also are infected with the contagion of numerous iniquities, they require daily purification’s hi different ways. We ought, then, diligently to notice these three distinct processes.The angel afterwards adds, The impious will act impiously, and will never understand anything; but the prudent will be ever endued with intelligenceHere he wishes to fortify the pious against a stumbling block in their way, when they see the profane despisers of God exulting in every direction, and defying God to his face. When the faithful see the world so full of the impious, they seem to be indulging so freely in lust as if there were no God in heaven’ time they are naturally subject to grievous sorrow and distress. To prevent this trial from agitating their minds, the angel announces howthe impious should conduct themselves impiously; implying, — there is no reason why thou, O Daniel, or the rest of the righteous, should depend upon the example of others; Satan will cunningly set before you whatever obstacles may draw you into the contempt of God, and the abyss of impiety, unless you are remarkably cautious; but let not the conduct of the impious cause either you or the rest of the pious to stumble. Howsoever they conduct themselves, do you stand invincible. He afterwards assigns a reason for their behavior —they understand nothing,they are perfectly blinded. But what is the source of this blindness? Their being given over to a reprobate sense. If any one should see a blind man fall, and should cast himself down after this blind man, would he be excusable? Surely his blindness was the cause of his perishing so miserably, but why does the other person destroy himself willingly? Whenever we see the impious rushing furiously on to their destruction, while God is admonishing them that their blindness proceeds from Satan, and that they are given over to a reprobate mind, are we not doubly mad if we willingly follow them? The cause then of this impious behavior on the part of the wicked, is added with good reason; namely, they understand nothing. Meanwhile, the faithful are recalled to the true remedy, and the angel subjoins,But the prudent shall understand, meaning they shall not permit themselves to be implicated in the errors of those whom they see entirely devoted to their own destruction. Lastly, the angel points out to us the true remedy which will prevent Satan from drawing us off towards impiety, and the impious from infecting us with their evil examples, if we earnestly apply ourselves to the pursuit of heavenly doctrine. If, therefore, we heartily desire to be taught by God and to become his true disciples, the instruction which we derive from him will snatch us from destruction. This is the true sense of the passage. It afterwards follows, —
McArther Bible Commentary
Many … purified. Salvation will come to many Jews during the Great Tribulation (cf. Zec 13:8-9, where the prophet speaks of one-third; Rom 11:26; Rev 11:13).The truly saved develop in godliness through trials. The unsaved pursue false values.
Bible Cross References
John 7:17 John 8:47 Revelation 22:11 Isaiah 32:6 Isaiah 32:7 Daniel 11:35 Daniel 12:3 Hosea 14:9 Zechariah 13:9 Malachi 3:3

Verse 11

Matthew Henry's Concise Bible Commentary
The times of the continuance of these events.
One of the angels asking how long it should be to the end of these wonders, a solemn reply is made, that it would be for a time, times, and a half, the period mentioned (Daniel 7:25), and in the Revelation. It signifies 1260 prophetic days or years, beginning from the time when the power of the holy people should be scattered. The imposture of Mohammed, and the papal usurpation, began about the same time; and these were a twofold attack upon the church of God. But all will end well at last. All opposing rule, principality, and power, shall be put down, and holiness and love will triumph, and be in honour, to eternity. The end, this end, shall come. What an amazing prophecy is this, of so many varied events, and extending through so many successive ages, even to the general resurrection! Daniel must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity. It is good for us all to think much of going away from this world. That must be our way; but it is our comfort that we shall not go till God calls us to another world, and till he has done with us in this world; till he says, Go thou thy way, thou hast done thy work, therefore now, go thy way, and leave it to others to take thy place. It was a comfort to Daniel, and is a comfort to all the saints, that whatever their lot is in the days of their lives, they shall have a happy lot in the end of the days. And it ought to be the great care and concern of every one of us to secure this. Then we may well be content with our present lot, and welcome the will of God. Believers are happy at all times; they rest in God by faith now, and a rest is reserved for them in heaven at last.
John Calvin Bible Commentary
In consequence of the obscurity of this passage it has been twisted in a variety of ways. At the end of the ninth chapter I have shewn the impossibility of its referring to the profanation of the Temple which occurred under the tyranny of Antiochus; on this occasion the angel bears witness to such a complete destruction of the Temple, as to leave no room for the hope of its repair and restoration. Then the circumstances of the time convinces us of this. For he then said, Christ shall confirm the covenant with many for one week, and shall cause the sacrifices and oblation to cease. Afterwards, the abomination that stupifieth shall be added, and desolation or stupor, and then death will distill, says he, upon the astonished or stupefied one. The angel, therefore, there treats of the perpetual devastation of the Temple. So in this passage, without doubt;, he treats of the period after the destruction of the Temple; there could be no hope of restoration, as the law with all its ceremonies would then arrive at its termination. With This view Christ quotes this passage inMatthew 24, while he admonishes his hearers diligently to attend to it. Let him who reads, understand, says he. We have stated this prophecy to be obscure, and hence it requires no ordinary degree of the closest attention. First of all, we must hold this point; the time now treated by the angel begins at the last destruction of the Temple. That devastation happened as soon as the gospel began to be promulgated. God then deserted his Temple, because it was only founded for a time, and was but a shadow, until the Jews so completely violated the whole covenant that no sanctity remained in either the Temple, the nation, or the land itself. Some restrict this to those standards which Tiberius erected on the very highest pinnacle of the Temple, and others to the statue of Caligula, but I have already stated my view of these opinions as too forced. I have no hesitation in referring this language of the angel to that profanation of the Temple which happened after the manifestation of Christ, when sacrifices ceased, and the shadows of the law were abolished.From the time, therefore,at which the sacrifice really ceased to be offered; this refers to the period at which Christ by his advent should abolish the shadows of the law, thus making all offering of sacrifices to God totally valueless.From that time, therefore. Next,from the time at which the stupefying abomination shall have been set upGod’s wrath followed the profanation of the Temple. The Jews never anticipated the final cessation of their ceremonies, and always boasted in their peculiar external worship, and unless God had openly demonstrated it before their eyes, they would never have renounced their sacrifices and rites as mere shadowy representations. Hence Jerusalem and their Temple were exposed to the vengeance of the Gentiles. This, therefore, was the setting up of this stupefying abomination; it was a clear testimony to the wrath of God, exhorting the Jews in their confusion to boast no longer in their Temple and its holiness.Therefore, from that period there shall be 1290 daysThese days make up three years and a half. I have no hesitation in supposing the angel to speak metaphorically. As he previously put one year, or two years, and half a year, for long duration of time, and a happy issue, so he now puts 1290days. And for what reason? To shew us what must happen when anxieties and troubles oppress us. If a man should fall sick, he will not say, Here I have already been one month, but I have a year before me — he will not say, Here I have been three days, but now I languish wretchedly for thirty or sixty. The angel, then, purposely puts days for years, implying — although that time may seem immeasurably prolonged, and may frighten us by its duration, and completely prostrate the spirits of the pious, yet it must be endured. The number of days then is 1290, yet there is no reason why the sons of God should despair in consequence of this number, because they ought always to return to this principle — if those afflictions await us for a time and times, the half time will follow afterwards.Then he adds, Happy is he who shall have waited and endured until the 1335 days.In numerical calculations I am no conjurer, and those who expound this passage with too great subtlety, only trifle in their own speculations, and detract from the authority of the prophecy. Some think the days should be understood as years, and thus make the number of years 2600. The time which elapsed from this prophecy to the advent of Christ was about 600 years. From this advent 2000 years remain, and they think this is the assigned period until the end of the world, as the law also flourished about 2000 years from the date of its promulgation to its fulfillment at Christ’s advent. Hence they fix upon this sense. But they are quite wrong in separating the 1290 days from the 1335, for they clearly refer to the same period, with a slight exception. It is as if the angel had said, although half the time should be prorogued, yet the faithful ought constantly to persist in the hope of deliverance. For he adds, about two months, or a month and a half, or thereabouts. By half a time, we said, the issue was pointed out, as Christ informs us inMatthew 24:22. Unless those days had been shortened, no flesh would have been safe. Reference is clearly made here to that abbreviation of the time for the Church’s sake. But the angel now adds forty-five days, which make a month and a half, implying — God will put off the deliverance of his Church beyond six months, and yet we must be strong and of good courage, and persevere in your watchfulness. God at length will not disappoint you — he will succor you in all your woes, and gather you to his blessed rest. Hence, the next clause of the prophecy is this, —
McArther Bible Commentary
the daily sacrifice. This reference is to the end of daily temple sacrifice, previously allowed under a covenant which the Antichrist formed with Israel, which he later causes to cease in the middle of the final seven years (Dan 9:27). Then favorable relations give way to persecution. Even his abomination that desecrates the temple (as Dan 9:27; Mat 24:1; Mar 13:14; 2Th 2:3-4) is accompanied with persecution. one thousand two hundred and ninety days. From the intrusion of the abomination, there follow 1,290 days, including 1,260 which make up the last three and one-half years of the final seven years (see note on Dan 12:7), then thirty days more, possibly to allow for the judgment of the living subsequent to Christ's return (cf. Mat 24:29-31; Mat 25:31-46), before millennial kingdom blessings begin.
Bible Cross References
Matthew 24:15 Mark 13:14 Ezekiel 4:6 Daniel 8:11 Daniel 8:14 Daniel 9:27 Daniel 11:31 Hosea 3:4

Verse 12

Matthew Henry's Concise Bible Commentary
The times of the continuance of these events.
One of the angels asking how long it should be to the end of these wonders, a solemn reply is made, that it would be for a time, times, and a half, the period mentioned (Daniel 7:25), and in the Revelation. It signifies 1260 prophetic days or years, beginning from the time when the power of the holy people should be scattered. The imposture of Mohammed, and the papal usurpation, began about the same time; and these were a twofold attack upon the church of God. But all will end well at last. All opposing rule, principality, and power, shall be put down, and holiness and love will triumph, and be in honour, to eternity. The end, this end, shall come. What an amazing prophecy is this, of so many varied events, and extending through so many successive ages, even to the general resurrection! Daniel must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity. It is good for us all to think much of going away from this world. That must be our way; but it is our comfort that we shall not go till God calls us to another world, and till he has done with us in this world; till he says, Go thou thy way, thou hast done thy work, therefore now, go thy way, and leave it to others to take thy place. It was a comfort to Daniel, and is a comfort to all the saints, that whatever their lot is in the days of their lives, they shall have a happy lot in the end of the days. And it ought to be the great care and concern of every one of us to secure this. Then we may well be content with our present lot, and welcome the will of God. Believers are happy at all times; they rest in God by faith now, and a rest is reserved for them in heaven at last.
McArther Bible Commentary
Blessed. This is in the kingdom (Dan 2:35, Dan 2:45; Dan 7:13-14, Dan 12:27) that gives blessedness after the subjugation to Gentile empires in chapters 2; 7; 8. one thousand three hundred and thirty-five days. Forty-five more days, even beyond the 1,290 days, allows for transition between Israel's time of being shattered (Dan 12:7) and God's setting up of His kingdom (cf. Dan 7:13-14, Dan 7:27).
Bible Cross References
Revelation 11:2 Revelation 12:6 Revelation 13:5 Isaiah 30:18 Ezekiel 4:6 Daniel 8:14

Verse 13

Matthew Henry's Concise Bible Commentary
The times of the continuance of these events.
One of the angels asking how long it should be to the end of these wonders, a solemn reply is made, that it would be for a time, times, and a half, the period mentioned (Daniel 7:25), and in the Revelation. It signifies 1260 prophetic days or years, beginning from the time when the power of the holy people should be scattered. The imposture of Mohammed, and the papal usurpation, began about the same time; and these were a twofold attack upon the church of God. But all will end well at last. All opposing rule, principality, and power, shall be put down, and holiness and love will triumph, and be in honour, to eternity. The end, this end, shall come. What an amazing prophecy is this, of so many varied events, and extending through so many successive ages, even to the general resurrection! Daniel must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity. It is good for us all to think much of going away from this world. That must be our way; but it is our comfort that we shall not go till God calls us to another world, and till he has done with us in this world; till he says, Go thou thy way, thou hast done thy work, therefore now, go thy way, and leave it to others to take thy place. It was a comfort to Daniel, and is a comfort to all the saints, that whatever their lot is in the days of their lives, they shall have a happy lot in the end of the days. And it ought to be the great care and concern of every one of us to secure this. Then we may well be content with our present lot, and welcome the will of God. Believers are happy at all times; they rest in God by faith now, and a rest is reserved for them in heaven at last.
John Wesley's Bible Commentary
But go thou - I have revealed to thee these things, that thou and thy people, might be prepared for sufferings, and yet not without hope of a glorious deliverance. For thou shalt rest - In which hope thou shalt die, and rest from trouble, 'till the resurrection of the just. It ought to be the great concern of every one of us, to secure a happy lot in the end of the days, and then we may well be content with our present lot, welcoming the will of God.
McArther Bible Commentary
go. Daniel's own career would soon involve death. will arise. In resurrection (cf. Dan 12:2; Joh 5:28-29). at the end of the days. The kingdom will ensue after the prophesied days of Dan 9:24-27; Dan 12:11-12.
Bible Cross References
Revelation 14:13 Psalm 16:5 Isaiah 57:2 Daniel 12:4