Teks -- Daniel 12:10-13 (NET)

12:10 Many will be purified, made clean, and refined, but the wicked will go on being wicked. None of the wicked will understand, though the wise will understand. 12:11 From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, there are 1,290 days. 12:12 Blessed is the one who waits and attains to the 1,335 days. 12:13 But you should go your way until the end. You will rest and then at the end of the days you will arise to receive what you have been allotted.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Dan 12:10 - 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.

Wesley: Dan 12:13 - 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.

Wesley: Dan 12:13 - 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.

JFB: Dan 12:10

There is no need of a fuller explanation as to the time; for when the predictions so far given shall have come to pass, the godly shall be "purified" by the foretold trials and shall understand that the end is at hand; but the wicked shall not understand, and so shall rush on to their own ruin (Dan 11:33-35) [MAURER]. The "end" is primarily, of Antiochus' persuasion; antitypically, the end of Antichrist's. It is the very clearness in the main which renders necessary the obscurity. The fulfilment of God's decree is not a mere arithmetical problem which the profane may understand by arithmetical calculations, but a holy enigma to stimulate to a faithful observance of God's ways, and to a diligent study of the history of God's people [AUBERLEN]. To this Christ refers (Mat 24:15), "Whose readeth, let him understand."

JFB: Dan 12:11 - from . . . sacrifice . . . taken way . . . abomination

(Dan 11:31). As to this epoch, which probably is prophetically germinant and manifold; the profanation of the temple by Antiochus (in the month Ijar of the year 145 B.C., till the restoration of the worship by Judas Maccabeus on the twenty-fifth day of the ninth month [Chisleu] of 148 B.C., according to the Seleucid era, 1290 days; forty-five days more elapsed before Antiochus' death in the month Shebat of 148 B.C., so ending the Jews' calamities [MAURER]); by pagan Rome, after Christ's death; by Mohammed; by Antichrist, the culmination of apostate Rome. The "abomination" must reach its climax (see AUBERLEN'S translation, "summit," Dan 9:27), and the measure of iniquity be full, before Messiah comes.

JFB: Dan 12:11 - thousand two hundred and ninety days

A month beyond the "time, times, and a half" (Dan 12:7). In Dan 12:12, forty-five days more are added, in all 1335 days. TREGELLES thinks Jesus at His coming will deliver the Jews. An interval elapses, during which their consciences are awakened to repentance and faith in Him. A second interval elapses in which Israel's outcasts are gathered, and then the united blessing takes place. These stages are marked by the 1260, 1290, and 1335 days. CUMMING thinks the 1260 years begin when Justinian in 533 subjected the Eastern churches to John II, bishop of Rome; ending in 1792, when the Code Napoleon was established and the Pope was dishonored. 1290 reach to 1822, about the time of the waning of the Turkish power, the successor to Greece in the empire of the East. Forty-five years more end in 1867, the end of "the times of the Gentiles." See Lev 26:24, "seven times," that is, 7 X 360, or 2520 years: 652 B.C. is the date of Judah's captivity, beginning under Manasseh 2520 from this date end in 1868, thus nearly harmonizing with the previous date, 1867. See on Dan 8:14. The seventh millenary of the world [CLINTON] begins in 1862. Seven years to 1869 (the date of the second advent) constitute the reign of the personal Antichrist; in the last three and a half, the period of final tribulation, Enoch (or else Moses) and Elijah, the two witnesses, prophesy in sackcloth. This theory is very dubious (compare Mat 24:36; Act 1:7; 1Th 5:2; 2Pe 3:10); still the event alone can tell whether the chronological coincidences of such theories are fortuitous, or solid data on which to fix the future times. HALES makes the periods 1260, 1290, 1335, begin with the Roman destruction of Jerusalem and end with the precursory dawn of the Reformation, the preaching of Wycliffe and Huss.

JFB: Dan 12:13 - rest

In the grave (Job 3:17; Isa 57:2). He, like his people Israel, was to wait patiently and confidently for the blessing till God's time. He "received not the promise," but had to wait until the Christian elect saints should be brought in, at the first resurrection, that he and the older Old Testament saints "without us should not be made perfect" (Heb 11:40).

JFB: Dan 12:13 - stand

Implying justification unto life, as opposed to condemnation (Psa 1:5).

JFB: Dan 12:13 - thy lot

Image from the allotment of the earthly Canaan.

Clarke: Dan 12:10 - Many shall be purified

Many shall be purified - During the interim, the great work of God’ s providence and grace shall be carried on in the salvation of men; who, in the midst of trials, temptations, and difficulties, shall be purified and made white - be fully saved from their sins

Clarke: Dan 12:10 - None of the wicked shall understand

None of the wicked shall understand - Because they are wicked, and will continue in their sins, the eyes of their understanding shall be closed, and their hearts hardened; so that they shall not see the light of the glorious Gospel

Clarke: Dan 12:10 - But the wise

But the wise - Those who open their hearts to God, that he may pour in his light, shall understand the things that make for their peace.

Clarke: Dan 12:11 - From the time that the daily sacrifice shall be taken away

From the time that the daily sacrifice shall be taken away - See the notes on Dan 11:25-27 (note)

Clarke: Dan 12:11 - The abomination that maketh desolate set up

The abomination that maketh desolate set up - I believe, with Bp. Newton, that this is a proverbial phrase; and may be applied to any thing substituted in the place of, or set up in opposition to, the ordinances of God, his worship, his truth, etc. Adrian’ s temple, built in the place of God’ s temple at Jerusalem, the church of St. Sophia turned into a Mohammedan mosque, etc., etc., may be termed abominations that make desolate. Perhaps Mohammedanism may be the abomination; which sprang up a.d. 612. If we reckon one thousand two hundred and ninety years, Dan 11:11, from that time, it will bring us down to a.d. 1902, when we might presume from this calculation, that the religion of the False Prophet will cease to prevail in the world; which from the present year, 1825, is distant only seventy-seven years.

Clarke: Dan 12:12 - Blessed is he that waiteth

Blessed is he that waiteth - He who implicitly depends on God, expecting, as his truth cannot fail, that these predictions shall be accomplished in due time

Clarke: Dan 12:12 - And cometh to the thousand three hundred and five and thirty days

And cometh to the thousand three hundred and five and thirty days - This is seventy-five days more than what is included in the three years and a half, or the time, times, and a half in the seventh verse; and as we have met with so many instances of prophets days and years, this undoubtedly is another instance; and as a day stands for a year, this must mean a period of one thousand three hundred and thirty-five years, which period is to bring all these wonders to an end, Dan 12:6. But we are left totally in the dark relative to the time from which these one thousand three hundred and thirty-five years are to be reckoned. If, however, we reckon them from the above epoch, a.d. 612, when Mohammedanism arose, they lead us to a.d. 1947, when the fullness of the Gentiles shall be brought in; and thus a final closure of vision and prophecy be made, as then all the great events relative to the salvation of men shall have taken place. Wars and contentions will probably then cease over the whole world; Jews and Gentiles become one fold, under one Shepherd and Bishop of souls; and the triune God be properly worshipped and glorified, from generation to generation, over the face of the whole earth. But all these conjectures may be founded in darkness. We have not chronological data; and "the times and seasons God has reserved in his own power."

Clarke: Dan 12:13 - But go thou thy way till the end be

But go thou thy way till the end be - Here is proper advice for every man

1.    Thou hast a way - a walk in life, which God has assigned thee; walk in that way, it is thy way

2.    There will be an end to thee of all earthly things. Death is at the door, and eternity is at hand; go on to the end - be faithful unto death

3.    There is a rest provided for the people of God. Thou shalt rest; thy body, in the grave; thy soul, in the Divine favor here, and finally in paradise

4.    As in the promised land there was a lot for each of God’ s people, so in heaven there is a lot for thee. Do not lose it, do not sell it, do not let thy enemy rob thee of it. Be determined to stand in thy own lot at the end of the days. See that thou keep the faith; die in the Lord Jesus, that thou mayest rise and reign with him to all eternity. Amen

Masoretic Note

Number of verses in this book, 35

Middle verse, Dan 5:30

Masoretic sections,

Finished correcting for the press, March 1st, 1831. - A. C.

Calvin: Dan 12:10 - NO PHRASE

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; and to 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 are melted 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 intelligence Here 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 how the 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, —

Calvin: Dan 12:11 - Therefore, from that period there shall be 1290 days

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 in Mat 24:0, 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 up God’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 days These 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 1290 days. 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 in Mat 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, —

Calvin: Dan 12:13 - NO PHRASE

Here the angel repeats what he had said before, the, full time of perfect light had not yet arrived, because God wished to hold the minds of his people in suspense until the manifestation of Christ. The angel, therefore, dismisses the Prophet, and in commanding him to depart, says — Be content with thy lot, for God wishes to put off the complete manifestation of this prophecy to another time, which he himself knows to be the fitting one. He afterwards adds, And then shalt rest and shalt stand Others translate it, rest and stand; but the angel does not seem to me to command or order what he wishes to be done, but to announce future events, as if he had said, — Thou shalt rest, meaning, thou shalt die, and then thou shalt stand; meaning, thy death shall not be complete destruction. For God shall cause thee to stand in thy lot with the rest of the elect; and that, too, at the end of the days, in thy lot; that is, after God has sufficiently proved the patience of his people, and by long and numerous, nay, infinite contests, has humbled his Church, and purged it, until the end shall arrive. At that final period thou shalt stand in thine own lot, although a time of repose must necessarily intervene.

Defender: Dan 12:11 - thousand two hundred and ninety days

There are evidently 1260 days from the setting of the image in the temple until the Beast is destroyed by the returning Christ (Rev 13:5; Rev 19:19, Rev 19:20). Possibly the additional thirty days is allowed for the multitudes living around the world to gather together to the judgment of the nations (the Gentiles), at the throne of Christ in Jerusalem (Mat 25:31, Mat 25:32)."

Defender: Dan 12:12 - thousand three hundred and five and thirty days

An additional forty-five days is noted here, with blessing being promised only to those that are still there at the end of that period. Perhaps this forty-five days is occupied in the actual judgment of the nations. Those who are seen by Christ as goats during this great judgment time will be doomed "unto everlasting fire, prepared for the devil and his angels" (Mat 25:33, Mat 25:41). To His sheep, however, He will say: "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" (Mat 25:34), and they will be enabled to enter, still in their natural bodies, the great millennial kingdom of Christ, where they will serve as the initial generations inhabiting the earth during that glorious period. The resurrected saints will also be there, in teaching and governing capacities (Rev 20:4, Rev 20:6). Daniel himself will be there and "stand in thy lot at the end of the days" (Dan 12:13)."

TSK: Dan 12:10 - shall be // but the wicked // but the wise

shall be : Dan 11:35; Psa 51:7; Isa 1:18; Eze 36:25; Zec 13:9; 1Co 6:11; 2Co 7:1; Tit 2:14; Heb 12:10; 1Pe 1:7, 1Pe 1:22; Rev 3:18, Rev 7:13, Rev 7:14, Rev 19:8, Rev 19:14

but the wicked : 1Sa 24:13; Isa 32:6, Isa 32:7; Eze 47:11; Hos 14:9; Rom 11:8-10; 2Th 2:10-12; Rev 9:20,Rev 9:21, Rev 16:11, Rev 22:11

but the wise : Dan 11:33, Dan 11:35; Psa 107:43; Pro 1:5, Pro 2:1-5; Mar 4:11; Luk 24:25; Joh 7:17; Joh 8:47, Joh 18:37; 1Co 2:10-16; 1Jo 5:20

TSK: Dan 12:11 - the time // the abomination // maketh desolate // a thousand

the time : Dan 8:11, Dan 8:12, Dan 8:26, Dan 11:31

the abomination : Heb. to set up the abomination, etc. Probably Mohammedanism, which sprang up in power the same year as the papal, ad 606; and 1,290 years from that time will be ad 1896, and 1,335 years ad 1941. Dan 8:13, Dan 9:27, Dan 11:31; Mat 24:15; Mar 13:14; Rev 11:2

maketh desolate : or, astonisheth

a thousand : Dan 1:12, Dan 7:25, Dan 8:14; Rev 11:2, Rev 12:6, Rev 13:5

TSK: Dan 12:12

Rom 11:15; Rev 20:4

TSK: Dan 12:13 - go // for thou // rest // stand

go : Dan 12:9

for thou : or, and thou, etc

rest : Dan 12:3; Isa 57:1; Zec 3:7; Mat 19:28; Luk 2:29, Luk 2:30; 2Co 5:1; 2Th 1:7; 2Ti 4:7, 2Ti 4:8; Rev 14:13

stand : Psa 1:5; Luk 21:36; Jud 1:14, Jud 1:15

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Dan 12:10 - None of the wicked shall understand; but the wise shall understand

Of this purging and purifying you heard before, Dan 11:35 ; the meaning is, the great afflictions of the church are to prepare them, by taking away their filth, for the Bridegroom, as gold and silver are tried and refined.

None of the wicked shall understand; but the wise shall understand: they shall be blinded, they know not what they do, viz. they shall not be bettered by the word, or rod, or any warnings of God, but be hardened to their ruin; but the godly shall be taught of God to understand the ways of God’ s providence, foretold by the prophets, for this is it they are always minded of and commended for; particularly in this kind of wisdom:

1. Because it is obscure.

2. Because they are concerned greatly to know their safety, and God’ s honour lies in it.

Poole: Dan 12:12

These days are either,

1. Natural days, and properly so called, and so the times of Antiochus are hereby noted. Or,

2. Prophetical days, a day for a year, Eze 4:6 ; and thus one thousand two hundred and ninety days is forty-two months, which if we multiply at thirty days the month make the sum one thousand two hundred and ninety. Here many learned expositors fall in together to that opinion of calculating these years by days, beginning the one thousand two hundred and ninety days from the profaning of the temple to the letter of king Antiochus to the Jews, /APC 2Mac 11:27 , and so make them to end exactly then: and concerning the abomination of desolation, whereof see what is said Dan 7:25 8:14 9:25 , being the epoch from Apollonius’ s coming, who was called the prince of abominations, or from the worship of God forbidden by Antiochus, and at last restored by Judas Maccabeus, and confirmed by Antiochus, from thence to the death of Antiochus are fortyfive days, which added to one thousand two hundred and ninety make one thousand three hundred and thirty-five; but this is a false account, and contrary to the scope of this place, and to history and chronology, which the learned Joseph Mede hath proved at large, Lib. Oper. III. p. 882. The Jews make these days, i.e. years, to end at the coming of Christ, but uncertainly when to begin their reckoning, but have been often and grossly deceived. Sound Christians refer it to the second coming of Christ. Mr. Mede makes the chief revelation of antichrist to be in 1123. The latter number of one thousand three hundred and thirty-five ends in anno Christi 1168; and so the type of antichrist, which is Antiochus Epiphanes, leads us by the hand to the revelation of antichrist, which fell out anno 1106 to anno 1120 ; between which time the papal power was highly mounted, the church greatly persecuted, after that great numbers of them had separated from the abominations of Rome, openly declaring it to be antichristian. Therefore the angel saith, the saints by their trials

shall be purified and made white that is, by those cruel persecutions which befell them, from their ignorant and enraged enemies, who went on to do wickedly and did not understand. How this is further cleared, and why the angel makes use of the Roman supputation in this case, namely, by indictions, and how it answers and resolves the case, see in the forecited author.

Poole: Dan 12:13

I have revealed to thee of these things what I had in commission, that thou and thy people should be prepared for the sufferings which will come upon them, and yet not without hope of a glorious deliverance. In which hope thou shalt die, and rest from fear or feeling of trouble, till the resurrection of the just to the joys of another world: which some make to be here after all enemies are destroyed, at least to begin here, and to be consummated in heaven eternally, comparing this with Rev 19:20,21 .

Haydock: Dan 12:10 - White // Learned

White, by persecution endured with patience. (Chap. xi. 35.) ---

Learned. While the weak Jews will be scandalized at this treatment, the virtuous will reflect that suffering is a trial of God's servants, and a mark of predestination.

Haydock: Dan 12:11 - Days

Days: thirteen more than three and a half, as we reckon. The odd number might be neglected. (ver. 7.) The abomination continued three years and ten days, but the sacrifices had been discontinued six months and three days before. See Chap. viii. 14. If Daniel speak of lunar years, as is probable, the difference would only be two days. (Calmet) ---

From the abolishing of the mass as much as possible, and the practice of heresy and abomination, unto the end of antichrist's persecution, 1290 days shall elapse. (Worthington)

Haydock: Dan 12:12 - Days

Days. After the three years and a half, fifty-eight days will occur before the death of Antiochus, when Judas will disperse the troops of his three generals. (Calmet) ---

Some respite will be granted for forty-five days, during which sinners may repent. (Menochius) ---

It is difficult to say why forty-five days are here added to the former number. We are content to depart with Daniel, (ver. 9.) without searching any farther into these high mysteries. (Worthington)

Haydock: Dan 12:13 - Lot // Days

Lot. Thou shalt enjoy a glorious resurrection, (Menochius) and thy dignities till death, for which thou must prepare. (Calmet) ---

Days. "Hitherto," says St. Jerome, "we read Daniel, in the Hebrew volume; what follows, to the end, is translated from Theodotion's edition." (Haydock) ---

The history of Susanna is there placed at the beginning. (Calmet) ---

According to the order of time, it should be placed after the first chapter. (Menochius)

DANIEL 13

CHAPTER XIII.

This history of Susanna, in all the ancient Greek and Latin Bibles, was placed in the beginning of the Book of Daniel, till St. Jerome, in his translation, detached it from thence, because he did not find it in the Hebrew; which is also the case of the history of Bel and the dragon. But both the one and the other are received by the Catholic Church, and were from the very beginning a part of the Christian Bible. (Challoner) ---

Daniel seems not to have written the history of Susanna, at least in the volume which contains his prophecies, though it be unquestionably canonical. (Cornelius a Lapide) ---

It has been doubted whether it was ever in Hebrew. (Calmet) ---

But Origen solves the difficulties of Africanus. (Haydock) ---

Susanna means "lily," and is proposed as a pattern of conjugal chastity. (Calmet) ---

Daniel was about twelve years old when he disclosed the malice of her accusers. (St. Augustine, ser. 242. de temp.) (Worthington)

Gill: Dan 12:10 - Many shall be purged, and made white, and tried // But the wicked shall do wickedly // and none of the wicked shall understand // but the wise shall understand

Many shall be purged, and made white, and tried,.... Though Christ does not give, in plain, clear, and explicit terms, an answer to the above question, when, and how, and what would be the end of the church's troubles and afflictions; yet he here points out the use of them, which for the present should be chiefly attended to; and, when duly considered, would be a means of causing the saints to endure them with more patience and cheerfulness: many should be hereby made more pure and holy, and more free from their spots, their chaff, and their dross; their corruptions, and the power of them, weakened; their graces tried, and become more bright and shining; and they themselves a greater ornament to the religion they profess: hereby they should be "purified", or cleansed from the chaff of their sins; or be separated, as the chaff is by the fan, from hypocrites and ungodly men, who would not be able to endure persecution for the sake of the Gospel: and "be made white"; as cloth is by the fuller; freed both from their own spots in their garments, being led to the blood of Christ to wash their garments, and make them white therein; which afflictions may be the means of guiding them to, under the direction of the blessed Spirit; and from such persons who were spots in their feasts of love: and "be tried", as gold and silver in the furnace, and so be rid of their own dross, and of the wicked of the earth, who are like unto it; see the note on Dan 11:35.

But the wicked shall do wickedly; go on in a course of sin, and be never the better for the afflictive dispensations of Providence; these either mean formal professors, that turn apostates from the faith, and become openly wicked livers; or the profane world in common; and particularly furious persecutors of the saints: such as each of these there will be till the end of things come; see Rev 22:11,

and none of the wicked shall understand; neither the doctrines of the Gospel spiritually and experimentally; nor the providences of God, and what he is doing in the world; and particularly not the prophecy of this book, and especially what has been just delivered:

but the wise shall understand; more or less of each of these things, such as are wise unto salvation; that search the Scriptures, seek to God by prayer, and are much in meditation, and make use of every help for the understanding of divine things, and even of these prophecies; and especially towards the close of time, as the accomplishment of them draws near.

Gill: Dan 12:11 - And from the time that the daily sacrifice shall be taken away // and the abomination that maketh desolate // there shall be a thousand two hundred and ninety days

And from the time that the daily sacrifice shall be taken away,.... This is in part an answer to the above questions, as they relate to the end of things: some dates are given, by which it might in general be known when and how these things would end: and these dates begin with the removal of the daily sacrifice; that is, the doctrine of atonement and satisfaction for sin by the sacrifice of Christ, the antitype of the daily sacrifice under the law; this was taken away by antichrist, when he got to his height; when he established the doctrine of works, and opposed the merits of men to the merits of Christ, and his own pardons, indulgences, penances, &c. to the satisfaction of Christ:

and the abomination that maketh desolate; image worship; the abomination of the Mass, and other acts of idolatry and superstition:

there shall be a thousand two hundred and ninety days; from the beginning of the reign of antichrist to the end of it are one thousand two hundred and sixty days or years, or forty two months, which is the same, according to Rev 13:5, here thirty days or years are added, which begin where the other end, and is the time allotted for the conversion of the Jews, and other things, making way for the kingdom of Christ; and which the reign of antichrist was an hinderance of, but should now immediately take place.

Gill: Dan 12:12 - Blessed is he that waiteth, and cometh to the one thousand three hundred five and thirty days.

Blessed is he that waiteth, and cometh to the one thousand three hundred five and thirty days. Which is an addition of forty five days or years more, beginning at the end of one thousand two hundred and ninety, and make up this sum; during which time the vials will be poured out upon all the antichristian states, and the Turkish empire be destroyed, and all the enemies of Christ and his church removed, and clear way made for the setting up of his kingdom in the world in a more visible and glorious manner; and therefore happy is the man that will be found waiting for these times, and live to enjoy them. There are various ways taken in the computation and application of these one thousand three hundred and thirty five days by Jews and Christians. Lipman ^p the Jew makes them to be the same with "time", and "times", and "half a time", Dan 12:7, "time" he supposes, designs the space of four hundred and eighty years, from the Israelites going out of Egypt to the building of the first temple; times the space of four hundred and ten years which is as long as that temple stood; and "half a time" half of these two spaces, that is, four hundred and forty five years; all which make up one thousand three hundred and thirty five; but strange it is that time should signify a larger space than "times". Much more ingenious is the computation of Jacchiades on the text, who makes the account to describe the space of time from the days of Daniel to the end of the world. He supposes there were three thousand three hundred and ninety one years, from the beginning of the world to Daniel; he then takes and joins the one thousand two hundred and ninety days in the preceding verse, which he understands of years with the one thousand three hundred and thirty five days or years in this, which make together two thousand six hundred and twenty five; and, added to the above, the whole is six thousand and sixteen years; which agrees with the opinion of Elias, in the Talmud ^q, that the world shall stand six thousand years. Many Christian interpreters ^r apply it to the times of Antiochus; and reckon them thus, understanding them of days; and not years; from the time of his taking away the daily sacrifice, to the restoration of it by Judas Maccabaeus, were three years and a half and some days, in all one thousand two hundred and ninety, as in the preceding verse; during which time the temple was profaned by idolatrous worship, the altar demolished, and the daily sacrifice ceased, and was a time of great distress with the Jews; and which, though greatly alleviated by the success of Judas, yet their calamities were not over until the death of Antiochus, which happened forty five days after; and these, added to the above number, make one thousand three hundred and thirty five days; at the close of which it was happy times with them, being delivered from so cruel and powerful an enemy; and therefore blessed were they that waited and came to this time. This passage Mr. Brightman applies to the Turkish empire; and thinks that time, and times, and half a time; Dan 12:7, measure the space of the power of that empire; "time" signifying one hundred years; "times" two hundred years; "half a time", fifty years; in all three hundred and fifty years; which added to one thousand three hundred, when that empire began, the date ends in one thousand six hundred and fifty, when he supposes, it would begin to decline; to which, if you add forty five days or years, as here, it will bring it down to one thousand six hundred and ninety five, when he thought it would be utterly extinct; but time has shown this to be a mistake. Mr. Mede ^s thinks these numbers are to be reckoned from the profanation of the temple by Antiochus; and that the first number, one thousand two hundred and ninety, ended in the year of Christ one thousand one hundred and twenty three, when antichrist was come to his height, and was discerned by many to be the person that was prophesied of as such; and the latter number, one thousand three hundred and thirty five ended in the year of Christ one thousand one hundred and sixty eight, when the Waldenses, Albigenses, and others separated from the church of Rome as antichristian, upon which violent persecutions were raised upon them: but then not happy, but miserable times, followed on these; unless this blessedness spoken of is to be applied to the martyrs that died for the sake of Christ, as in Rev 14:13. Another learned man ^t was of opinion that these numbers are to be counted from the destruction of Jerusalem by Titus Vespasian, A.D. 71, from whence the first number fell on the year 1361, at which time the school at Prague was founded by Charles king of Bohemia, and the errors and tyranny of antichrist began to be openly opposed by the same; and the second number ended in the year 1406, when the light of the Gospel broke out more clearly; so that the angel here pronounces those blessed who overlived these first seeds of the Gospel being brought to light; but something of great importance and cause of more joy, is here intended. Wherefore, upon the whole, it seems best to interpret these numbers as at first, of the date of the reign of antichrist, and as showing the full and certain end of it; when there will be blessed times, halcyon days indeed!

Gill: Dan 12:13 - But go thou thy way till the end be // for thou shalt rest

But go thou thy way till the end be,.... Prepare for death and expect to be under the power of it, to lie in the grave, till the end of the world, until the resurrection morn:

for thou shalt rest; from all toil and labour, from all sin and sorrow; his body in the grave, his soul in the bosom of Christ: and stand in thy lot at the end of the days; signifying that he should rise again from the dead, have his part in the first resurrection, his share of the glory of the Millennium state, and his portion in the heavenly inheritance of the saints; the antitype of Canaan, which was divided by lot to the children of Israel: and, in the faith and hope of this, it became him to be contented and satisfied; believing the accomplishment of all that had been shown him, and looking for the blessedness which was promised him. Agreeable to which is the paraphrase of Jacchiades;

"but thou, O Daniel, go to the end of thy life in this world; and, after thou art dead, rest in the rest of paradise; and at the end of days thou shall stand and live in the resurrection of the dead, and shall enjoy thy good lot in the world to come''.