The time of the End--12:1-13

II. DANIEL THE PROPHET--Chapters 7-12
F. The Time of the End--12:1-13
1. The facts--vv. 1-4
a. The great tribulation--v. 1
(I) General considerations
(A) This vision extends from chapter 10 climaxing here in 12:1-4.
(B) "The first four verses of chapter 12 are the completion of the long section which began with chapter
10. They give in remarkably brief compass and restrained language the writer's expectation of what
the divinely appointed end would be like. It would be climax of which Israel would be the centre, as
shown by the fact that Michael, the patron angel of Israel, is to play the decisive part on God's behalf.
The great tribulation will come to a head but Israel will escape, all those in Israel, that is to say, whose
names are written in the book of life (Ps. 69:29; Ex. 32:12; cf. the later passages Phil. 4:3; Rev. 3:5).
God already knows his own." (Portenus, Norman W., Daniel: A Commentary. Philadelphia:
Westminister, 1965, 170; as quoted in Walvoord, 281) )
(C) This portion has important disclosures.
(1) "That the time of the end has a special relationship to 'the children of thy people,' that is, Israel."
(op. cit., 281)
(2) "That Israel will experience at that time a special deliverance to be realized by those in Israel who
worship God." (Ibid.)
(3) "That the doctrine of resurrection which climaxes the time of the end is the special hope of those
who are martyred." (Ibid.)
(D) "The fact that the opening section of Chapter 12 is obviously eschatologically future, constitutes a
major embarrassment to liberals who attempt to find Antiochus Epiphanes in 11:36-45. Chapter 12,
which is naturally connected to the preceding section, clearly does not refer to Antiochus Epiphanes but
to the consummation of the ages and the resurrection and reward of the saints. Nowhere does the
attempt to make Daniel entirely history fail more miserably than here as the detailed exegesis of these
verses demonstrates." (op. cit., 282)
(E) Redefining certain terms
(1) Millennium--The period of 1000 years in which Christ will rule in righteousness.
(2) Postmillennialism
(a) The Lord returns after the millennium.
(b) Held in late 19th and early 20th centuries, but waned after World War I.
(c) There has been some resurgence of it in recent years.
(d) Requires allegorizing
(3) Amillennialism
(a) Means "no millennium"; at least here on earth.
(b) Some say the church has the blessings of the millennium.
(c) Requires extensive allegorizing
(4) Premillennialism
(a) Christ to return here to earth prior to the millennium.
(b) Follows more literal method
(c) Three basic views
((I)) Posttribulationism
((A)) Christ returns after the great tribulation and before the beginning of the millennium.
((B)) Thus, the church goes through the tribulation.
((C)) Requires some allegorizing
((II)) Midtribulationism
((A)) Christ returns in the middle of the tribulation after the first 3 1/2 years.
((B)) Requires considerable allegorizing.
((III)) Pretribulationism
((A)) Christ returns for the church before the tribulation, and then brings the believers of this
age with Him at the end of the tribulation.
((B)) The only view that follows the most literal method of interpretation
((C)) This is the view of this web site.
(II) And at that time
(A) "The phrase, 'And at that time,' has reference to the whole period of the end times in general, and to
the beginning of that brief era which we have elsewhere in Scripture seen to be variously described as
'the time of Jacob's trouble' (Jer. 30:7); 'great tribulation, such as was not since the beginning of the
world to this time, no, or ever. shall be' (Matt. 24: 21; cf. Mark 13:19; 'tribulation, the great. (Rev.
7:14, R. V.)." (Newell, 181)
(B) This writer can see no reason for refering to the Revised Version; the KJV reads "the great
tribulation." Perhaps the R. V. emphasizes the fact that the tribulation is a great one, but it is a totally
unnecessary rendering.
(C) "The opening phrase of chapter l2, and at that time, makes clear that this passage is talking about
the same period of time as the previous context, that is, 'the time of the end' (11:40). The action here
in verse 1 is not subsequent to the preceding events but coincides with them chronologically. Chapter
11 had dealt primarily with the political and religious aspects of the time of the end. Chapter 12
relates this now to the people of Israel." (Walvoord, 282; italics are his.)
(III) The children of thy people
(A) "Here it is stated in clear terms that this is the time of trouble for the people of Israel, 'such as never
was since there was a nation even to that same time.' To take the expression the children of thy
people in any other sense than that of Israel is to ignore the uniform meaning of thy people throughout
the book of Daniel. The people involved are a nation, that is, the nation Israel." (Ibid.; italics are his.)
(B) Confirmed by mention of Michael--"We have already (10:13, 21) seen this mighty angelic prince to
be the special protector of the nation of Israel." (Newell, 182)
(IV) The time of trouble, such as never was since there was a nation even to that same time.
(A) "The unprecedented time of trouble here mentioned is a major theme of both the Old and New
Testament. As early as Deuteronomy, it was predicted that 'in the latter days. the children of Israel
would be 'in tribulation.' Jeremiah had referred to it as 'the time of Jacob's trouble' in his lament, 'Alas!
for that day is great, so that none is like it: it is even the time of Jacob's trouble, but he shall be saved
out of it.' (Jer. 20:7)." (Walvoord, 282)
(B) Cf. Matthew 24:21, 22
(C) "This description of the time of the end confirms Daniel's revelation that the time of the end will be a
period of trouble such as the world has never known, trouble of such character that it would result in
the extermination of the human race if it were not cut short by the consummation, the second coming
of Jesus Christ. This is made clear from a further study of Revelation 6:9 where the great
catastrophes, which overtake the world in the breaking of the seals, the blowing of the trumpets, and
the emptying of the vials of divine judgment decimates the world's population. All of these Scriptures
agree that there is no precedent to this end-time trouble." (op. cit., 283)
(D) It is impossible to harmonize this section with the cruelties of Antiochus Epiphanes--"Though the
oppression which Antiochus brought upon Israel may have been most severe, yet it could not be said
of it without exaggeration, that it was such a tribulation as never had been from the beginning of the
world. Antiochus, it is true, sought to outroot Judaism root and branch, but Pharaoh also wished to do
the same by his command to destroy all the Hebrew male children at their birth; and as Antiochus
wished to make the worship of the Grecian Zeus, so also Jezebel the worship of the Phoenician
Hercules, in the place of the worship of Jehovah, the national religion in Israel." (Keil, 477-8)
(V) At that time thy people shall be delivered, every one that shall be found written in the book.
(A) National
(1) "lt is at that time, Daniel is now informed in the last part of chapter 12:1, that deliverance will come
for his people--the deliverance concerning which he had so earnestly prayed (9:3-19), and the truth
concerning which angelic messengers had.been sent forth to instruct the prophet, in the entire
remaining portion of the book from chapter 9:24 to the end." (Newell, 183)
(2) "This obviously refers to the end of the tribulation, at which time some of the children of Israel,
who by miraculous divine protection had been preserved, will be delivered from their persecutors
(Dan. 7:18, 27). The repeated reference to 'thy people,' twice in one verse, seems to limit this to
the people of Israel, rather than to all the saints as Young and Leupold interpret it, after Calvin.
This is in keeping with the whole tenor of Daniel which deals with Israel as Daniel's people. The
deliverance will not extend to all Israel in that unbelieving or apostate Israel is excluded; and even
here, it refers only to those actually living at the time of the return of Christ as many others may be
martyred. The prophecy assures, however, that in spite of satanic effort to exterminate the people
of Israel, a godly remnant will be ready to greet their Messiah when He returns (Zec.12:10;
13:8-9)." (Walvoord, 284)
(B) Individual
(1) "Now it appears of the deepest significance that the closing words of verse 1 definitely qualify the
reference made to Daniel's people, the nation of Israel. Apparently not all are to be delivered,
but only those 'that shall be found written in the book,' and the language is even more significant in
that it emphasizes the individual status of these in the use of the words 'everyone.'" (Newell, 183;
italics are his.)
(2) "At the second coming of Christ, not every individual Israelite is spiritually prepared for His return,
as Ezekiel 20:33-38 makes clear, describing the purging out of the rebels in Israel at the time of
the second advent. Although Israel as a nation will be delivered from their persecutors (Rom.
11:26), individual Israelites will still face the searching judgment of Christ as to their spiritual
preparation to enter the kingdom. For Jew as well as Gentile, the issue will be whether they have
eternal life." (Walvoord, 284)
b. The resurrections-v. 2
(I) Many of them that sleep in the dust of the earth shall awake.
(A) Clearly resurrection is here in view.
(B) Some relate this to the resurrection of believers of this age--"That this statement has reference to the
first resurrection of I Thessalonians 4, I Corinthians 15 and Revelation 20, there seems little doubt
{This writer would remind you that these passages, particularly the first two refer only to the church.};
and we should also note the implication of the following words of the verse, which appear more
distinctly in their probable true meaning as rendered by Tregelles: 'these shall be unto everlasting life,
but those [the rest of the sleepers, who do not awaken at that time, but at the final judgment scene of
Rev. 20] shall be unto shame and everlasting contempt.'" (Newell, 183-4; brackets are probably
Newell's; braces are this writer's.)
(C) "We must, however, keep in mind that the passage before us in Daniel has reference primarily (if not
exclusively) to the nation of Israel, and our chief consideration here must be confined to what
participation the nation as such is to have in the resurrection." (op. cit., 184)
(D) "What is presented here is that those who have died will be raised from the dead to join those living in
this period of restoration. Israelites who survive the tribulation and who are the objects of divine
deliverance prophesied in Romans 11:26 will be joined by the Old Testament saints who are raised
from the dead. This will occur after the great tribulation at the second coming of Christ. Actually there
   is no passage in Scripture which teaches that the Old Testament saints will be raised at the time the
church is raptured, that is, before the final tribulation. It is preferable, therefore, to consider their
resurrection as occurring at the same time as the restoration of the living nation with the result that
resurrected Israel and those still in their natural bodies who are delivered at the second coming of
Christ will join hands and ministries in establishing Israel in the land in the millennial kingdom which
follows the second advent." (Walvoord, 287)
(E) NOTE: Matthew 27:51-53; this passage seems to indicate that Old Testament saints were
resurrected when the vail of the temple was torn from top to bottom. It may be that the appearances
did not actually occur until after Jesus was resurrected.
(F) Some argue that this corresponds to 1 Thessalonians 4:14-17 because of the voice of the archangel
there and Michael here--"The whole question is admittedly an extremely difficult and involved one,
demanding also the consideration of such related passages as Isaiah 25:6-9; 26:17-21; Ezekiel
37:1-14; and John 5: 28, 29.” (Newell, 184)
(G) The time of this event
(1) Some equate this with 1 Thessalonians 4:14-17 and, therefore, conclude that the church goes
through the tribulation.
(2) Answer
(a) The church is not in view here at all.
(b) "It is essential for us to keep in mind the time period involved in this scene, namely, the end of
the age. Some have pointed out that this reference to the first resurrection in connection with the
great tribulation suggests the probability of the presence of the Church on earth during the
tribulation insisting that 'where the resurrection is, there must the rapture or catching up of the
church be also.' This overlooks the fact that the expression in verse I, 'at that time,' refers to the
whole program of end-time events, and not to any specific moment therein, except insofar as
the standing up of Michael is concerned." (op. cit., 185)
(3) "Amillenarians like Leupold and Edward Young, with some qualification, consider this a general
resurrection." (Walvoord, 287)
(4) "Premillenarians, however, believe that the hope of a thousand-year kingdom on earth after the
second coming of Christ is clearly taught in many Old Testament and New Testament passages and
the resurrection of the wicked is placed at the close of the millennium." (Ibid.)
(II) Some to everlasting life, and some to shame and everlasting contempt.
(A) "There is obviously no problem in the resurrection of the righteous at the second coming of Jesus
Christ as premillenarians and amillenarians generally agree on this point. By the beginning of the
millennial kingdom, all the righteous dead already have been raised. Pretribulationists believe that the
church, the saints of the present age, are raised before the tribulation; and if Old Testament saints are
not raised before the tribulation [This suggests that he might have in mind Matthew 27:51-53 that this
writer mentioned earlier], they will be raised after the tribulation, prior to the millennial kingdom.
Hence, there is no conflict with the statement of the righteous being raised at this time." (op. cit., 288)
(B) "The problem arises, however. in that the passage states that the resurrection will extend to 'some to
shame and everlasting contempt.' Here, premillenarians appeal to the clear distinction provided in
Revelation 20 which states, after revealing the resurrection of the righteous, 'But the rest of the dead
live not again until the thousand years were finished. This is the first resurrection' (v. 5). The
resurrection of the wicked, the second resurrection, is revealed in Revelation 20:12-13. If the
resurrection of Revelation 20:5 and that of 20:12-13 are actual resurrections, fulfilling the prophecy of
the resurrection of Daniel 12, it makes very clear that there will be more than one resurrection." (Ibid.)
(C) At least four resurrections
(1) Resurrection of Christ--end of each Gospel
(2) Resurrection of church believers at the rapture--"From the standpoint of the pretribulational
interpretation of prophecy, which holds to a resurrection of the church before the tribulation and
therefore as preceding this resurrection, this passage can be taken quite literally. As a matter of
fact, if the pretribulationists are correct, there will be an extensive resurrection of the righteous at this point when Christ returns to reign. Although it would be too much to say that this confirms
pretribulationism, it harmonizes with this interpretation precisely." (op. cit., 290)
(3) Resurrection of tribulation saints at the beginning of the millennium--"Accordingly, premillenarians
consider the revelation to Daniel as a statement of fact that after the great tribulation and the second
coming of Christ many of both the righteous and of the wicked will be raised. It is not at all
unusual for the Old Testament in prophecy to include events separated by a considerable span of
time as if relation to each other." (op. cit., 289- 90)
   (4) The resurrection of the unsaved after the millennium prior to the Great White Throne judgment--cf.
Revelation 20:12-14
(5) The possibility of a fifth resurrection has already been suggested in the light of Matthew 27:51-53.
(III) The term many
   (A) "In the understanding of this passage, a further difficulty arises in the use of the term many. Here,
expositors are divided as to whether the word means precisely what it indicates, that is, 'many, but not
all,' or whether the word is here used in the sense that all will be raised." (op. cit., 289; italics are his.)
(B) Sometimes the word many is used interchangeably with the word all.
(C) "The fact is, however, that while in some cases all may also be 'many,’ it is also true that in some
cases many is not 'all.' Here, the precise expositor would prefer to let the text stand for itself, and the
text does not say 'all.' Although interpreting many as 'all' would be natural exegesis for amillenarians, it
is of interest that Edward Young, also an amillenarian, does not take this position." (Ibid.; italics are
his.)
(D) The fact remains that not all the righteous are raised at the same time.
(1) Suggested by 1 Corinthians 15:23--"But each one in his own order: Christ the first fruits afterward
those who are Christ's at His coming."
(2) "Here, however, the resurrection is far from being universal; it includes 'many,' not all, of the dead.
That only Israelites are raised is not expressly started,: but appears probable from the context."
(Bevan, Anthony Ashley, A Short Commentary on the Book of Daniel. Cambridge: University
Press, 1892, 201; as quoted in Walvoord, 289-90)
c. The righteous rewarded--v. 3
(I) "Following the resurrection of the righteous, their faithfulness in witness will be rewarded. It is significant
that no mention is made of the punishment of the wicked. Their resurrection will not occur until a
thousand years later, according to Revelation 20; and the final judgment at the great white throne will
include the judgment of those who wickedly opposed Christ at His second advent and who will be
destroyed according to Revelation 19:17-21. The main point of Revelation 20 is that the saints, whether
living or dead, may look forward to a glorious reward at the conclusion of the great tribulation when
Christ returns." (Walvoord, 290)
(II) "Let us remember this the words of verse 3 have particular reference to those who will have opportunity
for service during those end-time days. The general statement is doubtless equally true of faithful
witnesses in any age, but in this context it obviously refers primarily to those who will defy the decree of
Antichrist demanding worship of himself, and boldly teach others the truth during a time when all else is
false." (Newell, 185-6)
(III) "There shall be a glorious reward conferred on those who, in the day of trouble and distress, being
themselves wise, did instruct many. Such were taken particular notice of in the prophecy of the
persecution (. . .), that they should do eminent service, and yet should fall by the sword and by flame;
now, if there were not another life after this, they would be of all men most miserable, and therefore
we are here assured that they shall be recompensed in the resurrection of the just." (Henry, 1112;
italics are his.)
(IV) They that are wise--"There is a glory reserved for all the saints in the future state, for all that are wise,
wise for their souls and eternity. A man's wisdom now make his face to shine (. . .), but much more will
it do so in that state where its power shall be perfected and its services rewarded." (Ibid.; italics are his.)
d. The revelation concluded--v.4
(I) Daniel instructed to seal the book.
(A) "After experiencing the broad expanse of the revelation--beginning as it did with the kings of Persia,
extending through the Maccabean period, then leaping to the end of the age and the great tribulation,
and including the resurrections and reward of the righteous--Daniel is now instructed to 'shut up the
words and seal the book.' In this statement, it is made plain that the revelation, although enlightening
and reassuring even to Daniel, was not intended primarily to interpret these events to him alone. The
prophecies thus revealed were to have primary application to those living in the time of the end. In
fact, the entire revelation, even the portions already fulfilled through Daniel 11:35, are designed to help
those seeking to trust in the Lord in their affliction at the climax of the age." (Walvoord, 291)
(B) "In sharp contrast to such future unveiling of the truth, Daniel is commanded in verse 4 to 'shut up the
words, and seal the book, even to the time of the end,' because of the centuries which we now know
were to intervene; centuries which were to bring 'Messiah the Prince' exactly in accordance with the
  specific statement of chapter 9:24, and which were than to continue for an indefinite course down to
this present hour, in consequence of Messiah's having been refused by those to whom He came. We
may rejoice, however, that the further revelations given us in the Apocalypse to supplement Daniel's
great prophecies also include the angelic instruction, 'Seal not the sayings of the prophecy of this book
for the time is at hand."' (Newell, 186)
(II) Many shall run to and fro, and knowledge shall be increased.
(A) "The concluding words of verse 4, 'many shall run to and fro, and knowledge shall be increased,' have
cause some to suppose that this is a reference to the great movements made possible by the
development of modern transportation. A more accurate translation of this passage, however,
indicates that the correct sense is that 'many shall search it through and through,' and that as a
consequence 'knowledge of the book itself shall be increased." (op. cit., 186-7)
(B) The KJV rendering is perfectly understandable, particularly as set forth in the next quotation.
(C) "The familiar interpretation that this phrase refers to increased travel in modern days certainly makes
sense, as never in the history of the world has there been more travel. However, in the context the
search for knowledge seems to be the main idea." (Walvoord, 291)
(D) Some interpret this in the light of Amos 8:12.
(1) "In the Hebrew the word for ‘knowledge' is hadda'at, literally, 'the knowledge,' that is,
understanding of this long prophecy. Some consider the sentence as referring to the eyes of a
reader running 'to and fro' in reading the Word of God (cf. 2 Chr. 16:9). Whether or not physical
wandering and travel is involved, the implication is that attempts to understand the truth will require
considerable effort." (Ibid.; italics are his.)
(2) Young agrees with Montgomery that the key is found in Amos 8:12.
(3) "As Young goes on to explain, what the angel is saying to Daniel is that for the immediate future,
attempts to understand these prophecies will be in vain, but in the time of the end, when these
prophecies will become especially pertinent, additional understanding will be given. Accordingly, it
is not too much to say that a twentieth century interpreter of Daniel [now 21st century] may
understand these prophecies with greater clarity and be able to relate them to history in a way that
was impossible in the sixth century B. C. There is also the intimation that the ceaseless search for
knowledge by men will often go unrewarded either because they do not look in the right place for it,
or because their time and circumstance does not justify their understanding of prophecy that does
not immediately concern them. No doubt those living in the time of the end will have far greater
understanding of these things than is possible today." (op. cit., 292)
2. The time--vv. 5-8
a. The persons--vv. 5, 6a
(I) "At the conclusion of the vision Daniel, still observe the scene by the side of the river as in chapter 10,
observes two individuals, one an one side of the river and the other on the other. It may be assumed that
the river is the Hiddelkel (10:4), that is, the Tigris, its more modern name." (Ibid.)
(II) The individuals
(A) "The individuals whom Daniel observes are probably angelic creatures, in keeping with his experience
in chapter 10.” (Ibid.)
(B) "Daniel had had a vision of Christ in his glory, the man clothed in linen, ch. x.5. But his discourse had
been with the angel Gabriel, and now he looks, and behold other two (v.5), two angels that he had not
seen before, one upon the bank of the river on one side and the other on the other side, that, the river
being between them, they might not whisper to one another, but what they said might be heard.
(Henry, 1113; italics are his.)
(C) "It was therefore proper that the angels his attendants should stand on either bank, that they might be
ready to go, one one way and the other the other way, as he should order them." (Ibid.)
(III) The man in linen
(A) "To whom this question was put, to the man clothed in linen, of whom we read before (ch. x.5), to
Christ our great high priest, who was upon the waters of the river." (Ibid.; italics are his.)
(B) "Fitly therefore does Christ stand upon that river, for by him the trees in the paradise of God are
watered. Waters signify people, and so his standing upon the waters denotes his dominion over all; he
sits upon the flood (Ps. xxix.10); he treads upon the waters of the sea, Job ix.8. And Christ, to show
that this was he, in the days of his flesh walked upon the waters, Matt. xiv.25. He was above the
waters of the river (so some read it); he appeared in the air over the river." (op. cit., 1114; italics are
his.)
b. The question--v. 6b
(I) How long shall it be to the end?
(II) "Now one of these two angels said, When shall the end be? Perhaps they both asked, first one and then
the other, but Daniel heard only one." (op. cit., 1113; italics are his.)
(III) "Daniel would not ask the question, because he would not pry into what was hidden, nor seem inquisitive
concerning the times and the seasons, which the Father has put in his own power, Acts i.7. But, that he
might have the satisfaction of the answer, the angel put the question in his hearing. Our Lord Jesus
sometimes answered the questions which his disciples were afraid or ashamed to ask." (op. cit., 1114;
italics are his.)
c. The reply--v. 7
(I) The person answering
(A) Some say it is an angel.
(B) "As Daniel observes, the man clothed in linen holds up his right hand and left to heaven and swears 'by
him that liveth for ever,' no doubt a reference to God, that the time factor involved in the time of end is
'for a time, times, and an half.'" (Walvoord, 293)
(C) "The scene before us in verses 5-7 suggests another similar occasion, the enactment of which is yet
future. In Revelation 10:1-7 'another mighty angel' also lifts his hand to heaven and swears by 'him that
liveth forever' in connection with the finishing of the 'mystery of God,' just as Daniel's 'man clothed in
linen' now raises both hands to heaven and 'sware by him that liveth forever that it [the duration of
end-time events which are to culminate in deliverance for Daniel's people] shall be for time; times, and
an half.'" (Newell, 187; brackets are his.)
(II) The time, times and an half
(A) "What is the meaning of the phrase a time, times, and an half. This expression, also occurring in
Daniel 7:25, apparently refers to the last period preceding the second coming of Christ which brings
conclusion to the time of the end. Montgomery, although a liberal scholar, correctly stated the
meaning when he wrote, 'Here, v. 7, it is in the terms of 7:25, with the Heb. equivalent of the Aram.
there; i.e., three and a half years.' In other words, it is the last half of the seven-year period of Daniel
9:27 which culminates in the second advent. The expression time is considered a single unit; times, as
equivalent to two units; and an half, a half unit. Adding these units amounts to three and one-half."
(Walvoord, 293; italics are his.)
   (B) "In this time period we recognize at once the same forty and two months, or 1260 days, of the
seventieth seven of chapter 9, concerning which we have already studied in considerable detail in a
previous chapter." (Newell, 187)
(III) When he shall accomplished to scatter the power of the holy people, all these things shall be finished
(A) "When the three and a half years are fulfilled in them, as the prophecy states, 'He shall have
accomplished to scatter the power of the holy people,' that is, it will be the period of terrible
persecution of the people of Israel. The verb translated 'scatter' means 'to shatter,' allowing the
translation, 'when (they) finish shattering the hand (fig. for power) of the holy people.' When the
persecution has run its course in God's time, and 'all these things shall be finished,' the time of the end
will be concluded." (Walvoord, 293; italics are his.)
(B) There is, of course, nothing wrong with the Authorized Version rendering of scatter; the alternative
rendering suggested by Walvoord may, or may not, clarify the meaning.
(C) The he here must refer to the antichrist.
(D) "Now during the centuries which have elapsed meanwhile, there has never been a time when the nation
of Israel could truly be said to have possessed power, in either a spiritual or material sense. But in
very recent years we have witnessed the coming into existence again of a nation of Israel, admittedly
of little 'power' as yet, so far as other nations of earth are concerned, but a definite national entity,
with which we know that Antichrist will one day confirm a seven-year pact. Whatever 'power' this
reconstituted nation of Israel may yet attain will, according to Daniel 12:7, be utterly destroyed in the
accomplishment of God's final drastic dealing with His rebellious ancient people." (Newell, 188)
d. The misunderstanding--v. 8
(I) Daniel hears, but does not understand.
(A) "Although Daniel heard the prophecy plainly, he states in verse 8 that he did not understand it. Daniel
rephrases the original question asked by the angel in verse 6, and addresses the angels with the words,
'O my Lord, what shall be the end of these things?' Daniel is stating his bewilderment in his effort to
understand the revelations given concerning the consummation of the time of the end." (Walvoord,
293-4)
(B) "Our beloved prophet Daniel knew nothing of the outcome these great issues. He frankly confesses in
verse 8: 'And I heard, but I understood not.' Like him, we find ourselves exclaiming, 'O my Lord, what
shall be the end of these things? But unlike him, we are not commanded to go our way with the words
closed-up. The time of the end has come, and it behooves us who live upon earth in these last days to
inquire prayerfully into the meaning of these things, for the book is no longer a sealed one, as the Spirit
of God has graciously instructed us regarding 'things to come,' as our Lord promised. (John 16:13)."
(op. cit., 189)
(C) "Why Daniel asked this question; it was because, though he heard what was said to the angel, yet he did not understand it, v. 8. Daniel was a very intelligent man, and had been conversant in visions and
prophecies, and yet here he was puzzled; he did not understand the meaning of the time, times, and
the part of a time, at least not so clearly and with so much certainty as he wished. Note, The best
men are often much at a loss in their enquires concerning divine things, and meet with that which they
do not understand. But the better they are the more sensible they are of their own weakness and
ignorance, and the more to acknowledge them." (Henry, 1115; italics are his.)
(II) Daniel rephrases the question.--"What the question was: O my Lord; What shall be the end of these
things? He directs his enquiry not to the angel that talked with him, but immediately to Christ, for to
whom else should we go with our enquires? 'What shall be, the final issue of these events? What do they
tend to? What will they end in?'" (Ibid.; italics are his.)
3. The conclusion--vv. 9-13
a. The reply to Daniel--v. 9
(I) "In verse 9, Daniel is once again informed that the revelation given to him will not be completely
understood until the time of the end. Daniel is not rebuked for his curiosity as it is only natural to ask the
questions which he raised. The primary purpose of the revelation, however, was to inform those who
would live in the time of the end. The confirming interpretation of history and prophecy fulfilled would
be necessary before the final prophecies could be understood. (Walvoord, 294)
(II) "He must content himself with the discoveries that been made to him, and not enquire any further: 'Go thy
way, Daniel; let it suffice thee that thou hast been admitted thus far to the foresight of things to come, but
stop here. Go thy way about the king's business again, ch. viii. 27. Go thy way, and record what thou
hast seen and heard, for the benefit of posterity, and covet not to see and hear more at present." (Henry
1115; italics are his.)
b. The partial answer to Daniel--vv. 10-12
(I) A twofold result--v. 10
(A) ". . ., in partial answer to Daniel's question, which concerned the purpose of the events revealed, the
prophet is informed in verse 10 that the time of the end will have a twofold result: first, it will result in
the purification of the saints; second, it will manifest the true character of the wickedness of the
human heart." (Walvoord, 294)
(B) "Verse 10 speaks in a special way of the proper counsel for a child of God in any age, a course
which we have seen that Daniel himself pursued, and which above all else is the will of God for His
own in these end times." (Newell, 189)
(II) A twofold revelation--vv. 11, 12
(A) "Verse 13, indeed, contains a word of blessed personal assurance to Daniel himself, but verses 11
and 12 intervene, with their additional specific information concerning the chronology of the end days."
(op. cit., 190)
(B) "In verses 11 and 12, two important revelations are given by way of clarification of the duration of
the time of the end. According to verse 11, a period of 1,290 days will elapse from the time that the
daily sacrifice is taken away until the time of the end is consummated. The time that the daily sacrifice
is taken away is equated with 'the abomination that maketh desolate.' This expression originating in the
revelation of Daniel 9:27 has reference to the stopping of sacrifices in the middle of the seven-year
period. The predicted event had its corresponding anticipation in the desolation of the temple by
Antiochus Epiphanes in the second century B. C. Dan. 8:11-14. That this event is future and not a
reference to the historic desecration by Antiochus is apparent from the prophecy of Christ in Matthew
24:15 where 'the abomination of desolation, spoken of by Daniel the prophet,' is given as a sign of
the great tribulation. From these passages, it is obvious that the last three and a half years of the time
of the end is in view." (Walvoord, 294-5)
c. The concluding words to Daniel--v. 13
(I) A command--v. l3a
(A) "Anticipating that Daniel would not completely understand these additional revelations, the angel
informs him, ‘But go thou thy way till the end be.’" (op. cit., 296)
(B) "He must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and
    to eternity, v. 13. Daniel was now very old, and had been long engaged both in an intimate
acquaintance with heaven and in a great deal of public business on this earth. And now he must
think of bidding farewell to this present state: Go thy way till the end be." (Henry, 1116; italics
are his.)
(II) An assurance--v. 13b
(A) "The angel predicts that Daniel will 'rest,' that is, die and 'stand in thy lot at the end of the days,' that
is, be resurrected in the resurrection of Daniel 12:2 and participate in the glorious triumph of Christ as
the millennial kingdom is, inaugurated. Inasmuch as resurrected saints are declared to reign with Christ
(e. g., Rev. 5:10) , it is conceivable that Daniel, who reigned under Nebuchadnezzar and Darius the
   Mede, will be allocated a future executive responsibility in the kingdom Christ on earth for which he
earthly experience could constitute a preparation." (Walvoord, 296)
(B) "When a good man goes his way from this world he enters into rest: 'Thou shall rest from all thy
present toils and agitations and shalt not see the evils that are coming on the next generation.' Never
can a child of God say more pertinently than in his dying moments, Return unto thy rest, O my soul!"
(Henry, 1116; italics are his.)
(III) A conclusion to draw
(A) "This concluding revelation of Daniel's prophecy, acting as a capstone on all the preceding
tremendous revelations, establishes the book of Daniel as the greatest and most comprehensive
prophetic revelation of the Old Testament. Its counterpart in the New Testament in the book of
Revelation provides the final word of God concerning the prophetic program of the ages. In the light
of world conditions today, which would seem to anticipate the fulfillment of Daniel's time of the end, it
is possible to understand Daniel today as never before in history. The hour may not be far distant when
faithful saints in the midst of trial in the great tribulation will turn to these pages of Scripture and find in
them the strength and courage to remain true even though it mean a martyr's death." (Walvoord,
296-7)
(B) "For Christians living in the age of grace and searching for understanding of these difficult days which
may be bringing to a close God's purpose in His church, the book of Daniel, as never before, casts a
broad light upon contemporary events foreshadowing the consummation which may not be far distant.
If God is reviving His people Israel politically, allowing the church to drift into indifference and
apostasy, and permitting the nations to move toward centralization of political power, it may not be
long before the time of the end will overtake the world. Many who look for the coming of the Lord
anticipate their removal from the earth's scene before the final days of the time of the Gentiles are
fulfilled.
"When the plan of God has run its full course, it will be evident then with even more clarity than at
present that God has not allowed a word to fall to the ground. As Christ said while on earth, 'Till
heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled' (Mt
5:18)." (op. cit., 297)
(C) "We are not told here (or elsewhere in Scripture to my knowledge) anything concerning the exact
nature of these further developments, but we can easily surmise that they have to do with the blessed
events attending upon the establishment of Messiah's glorious kingdom, following His triumphant
appearing in glory, and the developments, perhaps, suggested in such passages as Matthew 25; Luke
19:12-27; II Thessalonians 1:6-10--and in all of the Old Testament prophecies concerning the
inauguration of that wondrous era which shall feature an earth 'filled with the knowledge of the Lord
as the waters cover the sea." (Newell, 190-91)
(D) Our hearts can only respond: "Even so, come, Lord Jesus!"

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