The End of 2 Heb., land of de- the Northern King. and utterly to make away many. (45) And he shall plant the tabernacles of his palace between the seas in the 45 glorious holy mountain; yet he shall come to his end, and none shall help him. DANIEL, XII. and he shall enter into the countries, |1 Or, goodly land. and shall overflow and pass over. (41) He shall enter also into the 12 glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. (42) He shall 3 stretch forth his hand also upon the countries and the land of Egypt shall not escape. (43) But he shall have power 4 Or, goodly. over the treasures of gold and of silver, and over all the precious things of 3 Heb., send forth. CHAPTER XII.-(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: Egypt: and the Libyans and the Ethio- 5 Heb, mountain and at that time thy people shall be pians shall be at his steps. (44) But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, of delight of holi ness. a Matt. 25. 46; It is (41) The glorious land. See verse 16. On the occasion of his hasty march against Egypt, while passing through Palestine, the king takes the shortest route, avoiding the three tribes which had been distinguished by their hostility towards the people of Israel. It is remarkable that these nations (two of which appear as figures of Antichrist, Isa. xxv. 10, lxiii. 1) should escape, while other nations fell before Antichrist. also noteworthy that these three tribes are called nations, for after the return from the exile it appears that they ceased to have any distinct national existence. As tribes they had some considerable power, taking the part of Antiochus in the Maccabee wars. (See 1 Macc. iii. 10, v. 1—8.) Judas also fortified Zion against the Idumæans. The chief of―i.e., the best of them. (Comp. Num. xxiv. 20.) (42) He shall stretch forth.-He seizes various countries through which he passes, and among them Egypt is especially selected for mention, representing, as it does, the most powerful of them. The king has at last attained his object. He has frequently been partially successful in his attempts (see verses 12, 13, 15, 29), but now Egypt is completely overthrown. (43) Libyans . Ethiopians.-These nations are specified as allies of Egypt. (See Ezek. xxx. 5; Jer. xlvi. 9.) They are represented as following the steps of the conqueror (comp. Exod. xi. 8), and as submitting themselves to him. (44) He shall go forth.—The end of the northern king. While in Egypt he has bad news brought to him from the north and from the east, which stirs up feelings of revenge. Once again he halts in Palestine, where he comes to an end. That this cannot apply to Antiochus is evident from the following facts-(1) Antiochus was in Persia when the news of the defeat of Lysias reached him; (2) Judæa and Jerusalem cannot in any sense be regarded as either east or north of Persia; (3) Antiochus died in Persia, and not near Jerusalem. (45) He shall plant .-For a similar prophecy, comp. Jer. xliii. 10 (where see the Targum). The 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, 66 king is here represented as halting while a palatial tent is being erected for him. The word palace" is omitted by the LXX., and simply transliterated "Apedno" by St. Jerome and Theodotion, as if it were a proper name. Between the seas-i.e., between the Mediterranean and the Dead Sea. The glorious holy mountain.-Literally, The mountain of the holy ornament, generally explained to be Mount Zion. (Comp. Ps. xlviii. 2.) This he threatens, as once did the Assyrian (comp. Isa. x. 32-34), but without success. He shall come to his end.-It is to be remarked that the end of this king is placed in the same locality which is elsewhere predicted by the prophets as the scene of the overthrow of Antichrist (Ezek. xxxix. 4; Joel iii. 2, 12; Zech. xiv. 2). XII. (1) At that time-i.e., in the times spoken of in chap. xi. 45, previous to the overthrow of the king. During the tribulation which precedes his overthrow, Michael (see chap. x. 13) comes to stand up in aid of the people. A time of trouble.-This is the tribulation spoken of in Matt. in xxiv. 21, 22, which follows, as it does in the Book of Daniel, the wars, rumours of wars, and uprisings of sundry nations. (See Matt. xxiv. 6, 7.) It should be observed that the mere presence of Michael does not avert the times of trouble. He helps God's people during the time of their trouble. On the mode in which the intensity of the tribulation is described, comp. Jer. xxx. 7. Written in the book.-Comp. chap. vii. 10; Phil. iv. 3; and see Note on Exod. xxxii. 32. (2) Many... that sleep in the dust.-Literally, Many sleepers in the land of dust. The word "sleep" is applied to death (Jer. li. 39; comp. 1 Thess. iv. 14); while"dust" is used for the grave (Ps. xxii. 29). Some difficulty is presented by the use of the word "many" where "all" would have been expected. Theodoret explains it from Rom. v. 15, where he observes" many stands for " all." It is, however, more in accordance with the language to suppose that by the word 66 many" some contrast is implied, which is apparently between the many who sleep in the dust and the comparatively small number of those who 66 are alive and remain." (See John v. 28, &c.) It should be noted that this passage not only teaches the doctrine of a general resurrection, which had already been incidentally revealed by Daniel's contemporary, Ezekiel (chap. xxxvii. 1-4), but also the facts of eternal life, and a resurrection of the unjust as well as of the just. Shame and everlasting contempt.-The latter word occurs only in this passage and Isa. lxvi. 24, where see the Note. For the use of the word "shame," comp. Jer. xxiii. 40. (3) They that be wise.-Comp. Matt. xiii. 43, Notes. "The wise" are the same as "those that understand" who were spoken of in chap. xi. 33, meaning those who by their own righteousness-that is, by their faithfulness to their covenant with God-had set a bright example to the others, as in chap. xi. 35. Such is the consolation held out for the support of those who shall witness the tribulation of the last days. (See Notes on Matt. xxiv. and the parallel passages.) (4) Shut up the words.-The revelation, which commenced in chap. x. 20, now draws towards a close, and the prophet receives a further revelation respecting the time of the end. The revelation continues to be called by the same name, “the words," as in chap. x. 1; and now the prophet is told that the book in which this revelation is written must be placed in a safe and sure place, for the need of it will be felt in "the time of the end," that is, in the time when the fulfilment makes the meaning of the prophecy clear and unambiguous. Many shall run to and fro.-The verb "to run is used in Jer. v. 1 of searching after knowledge. In this sense it is used of the eyes of the Lord" (Zech. iv. 10; comp. Amos viii. 12). In the same sense it is used in this verse. Many will anxiously search in this book for knowledge of the manner of God's dealings with His people, and will derive comfort and understanding therefrom. (5) Other two.-Two heavenly beings are now seen by the prophet. As the absence of the article shows he had not seen them before, St. Jerome supposes them to be the angels of Persia and Greece, but of course it is impossible to identify them. The river-i.e., the Hiddekel, as in chap. x. 4, though a different word for "river” is used, which is generally employed to designate the Nile. For the reason of the choice of this word, see the next Note. (6) And one said.-The speaker is evidently one of the persons just mentioned, but the LXX. and St. Jerome suppose Daniel to address the man clothed in white linen, who is obviously the same person who has of the Times. upon the waters shall it be to the in 'linen, which was of the river, How long 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 he finished. (8) And I heard, but I understood not: then said I, O my Lord, what shall be already spoken (chap. x. 5, &c.). The position which he occupies is striking. He appears "upon' or (see margin) from above, i.e., hovering over the waters of the Tigris. If, as is frequently the case in the symbolical language of Scripture (see Isa. viii. 6, 7, Ps. xciii. 4), waters or streams are the emblems of nationalities, the Hiddekel will represent the Persian Empire, in the third year of which Daniel had this vision, and the position of the person implies his power to protect his people from all the assaults of the Persians. But at the same time, the remarkable word used for "river" recalls the Nile, and seems to be employed for the purpose of assuring the readers of the book that "He who smote the waters of the Nile" will restrain all earthly powers which war against His people. How long . . end. The end is that which has been frequently spoken of (chaps. xi. 40—xii. 3). question asks," How long will the end of these wonders continue ? The end always appears to be at hand, yet it never comes. How long will this continue ? " (7) Held up his right hand -In general, a person when swearing lifted up the right hand only (see Gen. xiv. 22; Deut. xxxii. 40). Both hands are represented here as being raised up, so as to give greater importance to the words. (See Note on Rev. x. 5, and comp. chap. iv. 34.) A time, times -See Note on chap. vii. 25; and observe that any reference to the period of the persecution under Antiochus is impossible, on account of the difference between the measures of time. (See chap. vii. 14.) To scatter.-The ancient versions (not the LXX., however) appear to have understood this to mean the dispersion of Israel (see Deut. vii. 6), and seem to have connected the "end," of which Daniel speaks, with the cessation of the dispersion of Israel, or, in other words, to have regarded it as a prediction of the re-gathering of Israel, which would immediately precede the coming of Elias. (See the remarks of Theodoret on the passage.) But by the "holy people" are meant, more probably, those who shall suffer in the last days (comp. chap. vii. 25, "the saints"), and the word "scatter means to break in pieces, as Ps. ii. 9, &c. So that the words imply that the end will not come till "the shattering of the power of the saints" has been accomplished, or till persecution appears to have stamped out all that remains of godliness. This makes the prophecy accord with chap. vii. 25 and the parallel passages in the New Testament. (8) I understood not.-He did not understand the answer given in verse 7. The question did not seem the abomination, to Daniel. the end of these things? (9) And he | Heb., to set up taken away, and 1the abomination that 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 s or, and thou, &c. the end of the days. 2 Or, astonisheth. to have had any reply. It had been asked how long the end should continue, and the answer had been only the obscure words, "time, times, and an half." What shall be the end ?-Daniel refers to the “wonderful things" mentioned in verse 6, and using a different word for "end," asks which of these wonders is to be the last-i.e., which of them is to come immediately before the end of all things. (9) Go thy way.-That is, be at peace. Observe that the matter is not explained to Daniel any further. He is assured that the end will most certainly come. Compare another gentle rebuke that was addressed to one who wished to see further than was fitting into the future (John xxi. 21, 22). Closed up and sealed.-To be explained as in verse 4. The book is to be carefully preserved till the end of time. (10) Many shall be purified.-See Notes on Rev. xxii. 11, and comp. chap. xi. 35. The words imply that all shall be fulfilled, the time of persecution shall certainly arise, the righteous will be purified, while the wicked will become apostates. The wise (see chap. xi. 33), and they only, will understand the true meaning and profit of tribulation as it is set forth in this prophecy. (11) From the time.-It appears as if at this verse the prophecy recurs to the more immediate future, and that these words point to the same subject as chap. xi. 31. The language used respecting the "abomination is almost verbally the same as that in chaps. viii. 3, 11, ix. 27, and prevents us from arriving at any other con 2maketh 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 3 clusion. The great and apparently insoluble difficulty is the relation which the 1,290 or the 1,335 days occupy with regard to the 2,300 days, or the time, times, and the dividing of a time. Assuming that these four commence at epochste chap. viii. 14), the death of Antiochus closes the 1,290 days, and the 1,335 days point to some event which occurred forty-five days, or a month and a half, later. The principal objection to this view is that the exact date of the death of Antiochus is uncertain, and therefore all calculations based upon the precise day of his death must be untrustworthy. It is obvious that neither of the two periods mentioned in this and the following verse can be made to agree with three years and a half without setting the rules of arithmetic at defiance. Also the obscurity which rests over the greater portion of the history of Israel should guard us against assuming that we can explain all the contents of the last three chapters by means of what occurred in those times, and also against assuming our historical facts from Daniel, and then making use of them to illustrate his prophecies. (12) Blessed is he.-Last words to Daniel. He shall rest in the grave, and stand up in his own lot at the end of the days. (13) In thy lot.-The reference is to the partition of Palestine by lot in the times of Joshua. Even so shall one greater than Joshua divide the heavenly Canaan among His saints who follow Daniel in faith, firmness, and consistency. (See Col. i. 12.) B.C. CHRONOLOGICAL TABLES, ILLUSTRATIVE OF THE PROPHECIES OF DANIEL. 605. Deportation of Daniel. 604. First Year of Nebuchadnezzar. 598. Submission of Jehoiakim. 597. Deportation of Jehoiachin. Reign of Zedekiah commences. 593. Rebellion of Zedekiah. Date of Ezek. i.-vii. 592. Date of Ezek. viii.-xix. 591. Date of Ezek. xx.-xxiii. 590. War of Cyaxares with Alyattes. 589. Nebuchadnezzar comes to Riblah. Date of Ezek. xxiv.-xxv. 588. Date of Ezek. xxix. 1—16, 587. Fall of Jerusalem. Capture of Zedekiah. Date of Ezek. xxvi.-xxviii., xxx. 20—26, xxxi. 586. Siege of Tyre resumed. XXXV. (?), xxxvi.—xxxix. (?) Ezek. xxxii.-xxxiv., 582. Deportation of Jews, mentioned Jer. lii. 20 (Nebuchadnezzar's 23rd year). GENEALOGICAL TABLE OF THE PTOLEMIES AND SELEUCIDÆ, ILLUSTRATIVE OF THE LAST THREE CHAPTERS OF THE PROPHET DANIEL. It must be noticed that only the principal characters are inserted in the above genealogy, and also that the application of them to the passages in Daniel rests upon only one system of interpretation. EXCURSUS ON NOTES TO DANIEL. EXCURSUS A: THE BABYLONIAN FORM OF GOVERNMENT. IN the Babylonian records hitherto deciphered very few government officials are mentioned. Of military officers we find generals spoken of, and of civil officers, judges. If we bear in mind that the object of the inscriptions was to magnify the king rather than to give an account of the internal social organisation of the country, we shall not find much difficulty in accounting for the silence with which state officials are treated. Enough, however, remains of an ancient inscription some centuries earlier than Daniel (see Trans. Soc. Bibl. Arch., vol. i., p. 31) to show that the government of the country was carried on by "viceroys" and "rulers." None of the names of the state officials mentioned by Daniel are etymologically connected with these, nor, strange to say, have any traces been found in the inscriptions of Nebuchadnezzar of the three state officers mentioned by Jeremiah-Rab-Mag, RabSaris, Sar-Sechim. It remains for us, in the face of this silence, to trace out as far as possible from Daniel's language what was the form of government at Babylon in his days. He mentions:-(1) Princes. This is apparently a Persian word, which in Greek takes the form of satrap. It occurs again in Dan. vi. 1, &c.; Ezra viii. 36; Esth. iii. 12. As the name implies, these persons were guardians of the subject kingdoms, and representatives of the monarch. They are called "kings" (Isa. x. 8), and with respect to them the monarch is called "king of kings" (Ezek. xxvi. 7). (2) Governors, also of Persian derivation, meaning commanders. From the position of the word (Jer. li. 57), between "captains" and "mighty men," it appears that they were military officers. (3) Captains, also a Persian word, though occurring as early as 1 Kings x. 15. The position of these officials at Babylon is known from Jer. li. 57, Ezek. xxiii. 6, 23. In Persian times the title is given to the rulers of Palestine (Neh. v. 14), or to the governors of Persian provinces (Esth. iii. 12). They were subordinate to the "princes," their functions being civil rather than military. (4) Judges, apparently from a Semitic root, meaning "to decree." The word does not occur elsewhere, but if the etymology is correct it must mean literally "a decider." (5) Treasurers, a Persian word connected with the same root as the word "gaza." (6) Counsellors, connected with a Persian word meaning " law," which is found in the books of Daniel and Esther. (7) Sheriffs, a Semitic word, apparently formed from a root which signifies "to give just sentence." (8) Rulers, a Semitic word, the root of which is frequently found in Hebrew, whence also the modern word "Sultan" is derived. It appears that of the eight classes of officers mentioned by Daniel, seven may be arranged in three groups: (1) provincial rulers; (2) home ministers; (3) legal advisers. The last class, the "rulers," may perhaps comprehend the three classes already mentioned, or else may denote the subordinate rulers in each province. These groups may be arranged as follows:-(1) Provincial officers, consisting of princes, governors, and captains. It appears as if the officers are arranged in descending order of magnitude; and first is placed the superior officer who administered the affairs of the province. As was observed above, under the Assyrian rule he was called a king, and as Daniel applies to Nebuchadnezzar the title of king of kings (chap. ii. 37), it is probable that the same custom prevailed in Babylon. He seems, therefore, to correspond to the "viceroy" who is mentioned in the ancient inscription cited above. Although the name of this officer was applied in Persian times to the satrap, it appears that under the Babylonian empire the person thus designated held a higher position than the Persian satrap. After the prince comes the governor, who, being a military man, stands to the prince in the same position as the commander of an army does to the governor of a colony. His duties were entirely secular, the only evidence to the contrary being the use of the word "governor " in chap. ii. 48. The last in authority is the captain. He most closely resembles the Persian satrap, as his office appears to be of a civil rather than of a military character. Thus far it appears that the Babylonian government was carried on by viceroys, who were each responsible to the king alone; but each viceroy had civil and military officers subordinate and responsible to himself. (2) The home ministers appear in two classes only, the "judges" and the "treasurers." As stated above, the first of these is only mentioned in this passage, so that apart from the etymology it is impossible to infer what his duties may have been. However, paying regard to this, he seems to have performed all those duties which now fall to the share of the vizier. In home as opposed to foreign affairs, there must always have been some persons with whom lay the final appeal in all civil causes. Such, in all probability, were these judges. The "treasurers," who are associated with the judges, were connected with the fiscal department of the administration. They would be required to examine the correctness of the revenues paid into the treasury by the provincial collectors, and perhaps a later development of their office may be traced in the royal scribe who was sent every year from the capital to inquire into the state of the province, so as to secure the allegiance of the satrap. (3) The legal advisers consist of "counsellors" and "sheriffs." The "counsellor " was evidently the man "learned in the law." In such a case as the decree of Nebuchadnezzar his advice would be necessary to secure due formality in the decree. The "sheriff," in accordance with the supposed derivation of the word, was the officer entrusted with the administration of justice and pronouncing of sentences. According to this view, these two classes of officers represent the theoretical and practical lawyer, the law-maker and the executer of the law, or perhaps the civil and the criminal judge. |