Chapter 4 - An Examination of End Times (Continued)
Book of Daniel
Daniel was taken captive as a young man and deported to Babylon after the fall of Judah and the destruction of Jerusalem and the Temple. Daniel’s writings include many facets of Daniel’s life as a dedicated follower of God, but also includes incredible prophecies that present future Gentile kingdoms and their chronology, Israel’s future through to the end times, and about the first and second comings of the Messiah. Beginning in Daniel 2:4b and continuing through to Daniel 7:28 the text is written in Aramaic, including several verses potentially written by the Babylonian king, Nebuchadnezzar, himself.
The book of Daniel is a relatively short book when compared to the last three prophetic books we reviewed, but likely the most memorable (everyone remembers the lion’s den, the fiery furnace, and of course the handwriting on the wall). This book should be thoroughly studied as it offers insight regarding God and how we should interact with Him. Daniel’s prayers are perhaps some of the most enlightening in the Bible. For example, when Daniel was reading in Jeremiah that their captivity was prophesied to last seventy years and realized that time was near and the captivity would be ending soon, he didn’t celebrate, he fasted and diligently sought forgiveness for His people (see Daniel 9:1-19). He concluded his prayer with these words, “For we do not present our pleas before you because of our righteousness, but because of your great mercy. O Lord, hear; O Lord, forgive. O Lord, pay attention and act. Delay not, for your own sake, O my God, because your city and your people are called by your name.” (Daniel 9:18b-19) He understood that they did not deserve God’s mercy, as they had sinned against Him, but appealed to His mercy because he knew God could grant forgiveness. Note that he was praying on behalf of his people, interceding for them, confessing for sins committed by others. Daniel understood who God is, being holy and all-powerful, but also understood His love of humanity. He knew that the gap between God and man is beyond man’s ability to bridge, and that only through God’s efforts could that gap be closed. In short, Daniel understood the relationship between him and God, something Christians should never forget.
Even though this section is primarily dedicated to prophecy regarding eschatological events, we will also review some of the prophecies recorded in the book of Daniel that have already been fulfilled, as their precise fulfillment leaves no doubt as to the accurate fulfillment that will occur in the future.
According to what we read in the second chapter of the book of Daniel, the king of Babylon, Nebuchadnezzar, had a sizable advisory (and possibly for his entertainment) staff, which included magicians (Hebrew ‘hǎr·tǔm·mîm’,[1] an engraver or writer associated with the occult, people who have knowledge of astrology or divination, see also Exodus 9:11), enchanters (Hebrew ‘ǎš·šā·pîm’,[2] conjurers of spirits, necromancers, the word is found only in this book) , and sorcerers (Hebrew ‘meḵǎš·šepîm’,[3] to practice magic or sorcery). One night the king had a vivid dream that troubled him, so he summoned this ‘advisory’ group to interpret the dream. But the king would not tell them about the dream, he put the burden of knowing both the dream and its interpretation on them. He gave them great incentive to solve this request, either life with great reward or a violent death and destruction of everything that belongs to them. But since the dream came from God and not some occultic source, they were unable to know the dream. Since they were not able to answer, the king became furious and ordered that all the wise men to be killed. Since Daniel and his friends were associated with this group of wise men, they were collected for execution too. When Daniel heard why this gathering was happening, he requested an audience with the king to tell him his dream and its interpretation. Daniel was granted time with the king and he told him, “No wise men, enchanters, magicians, or astrologers can show to the king the mystery that the king has asked, but there is a God in heaven who reveals mysteries,” (Daniel 2:27b-28a). Daniel then proceeded to tell Nebuchadnezzar his dream followed by the interpretation.
Daniel described the dream as a great image (Hebrew ‘ṣelēm',[4] a statue) a large and brilliant statue. Daniel notes that it was frightening in appearance (see Daniel 2:31). He explained that the head of the statue was of “fine gold,” and that the upper part of the body, its chest and arms, were of “silver.” He described the lower part of the body and the thighs as made of “bronze," and the legs were made of “iron” and the feet “partly of iron and partly of clay” (see Daniel 2:32-33). Daniel then noted that Nebuchadnezzar saw a stone that was cut out by no human hand and that it struck the statue on its feet of iron and clay and broke them into pieces (see Daniel 2:34). The result of the impact of the stone on the statue was that the whole statue broke up into fine pieces and became like chaff on a summer threshing floor. He then saw the chaff blown away so that all the pieces vanished. Finally, Daniel concluded the retelling of the dream by noting that the king saw the stone that struck the statue became a great mountain and filled the whole earth (see Daniel 2:35).
Then Daniel promptly proceeded to interpret the dream. Daniel tells Nebuchadnezzar that he is a great king, "You, O king, the king of kings, to whom the God of heaven has given the kingdom, the power, and the might, and the glory, and into whose hand he has given, wherever they dwell, the children of man, the beasts of the field, and the birds of the heavens, making you rule over them all—you are the head of gold." (Daniel 2:37-38) Next, he explains that the upper part of the body represented another kingdom that was inferior to the kingdom of Babylon and that it would be followed by a third kingdom of bronze, which shall rule over all the earth (see Daniel 2:39, see also Daniel 8:20-21 which in a vision of Daniel’s, names these countries as Media, Persia and Greece). Daniel then introduces the fourth kingdom, which was represented by the iron legs and the feet part of iron and part of clay. He states, “And there shall be a fourth kingdom, strong as iron, because iron breaks to pieces and shatters all things. And like iron that crushes, it shall break and crush all these.” (Daniel 2:40). He further notes that the feet and toes which were partly of iron and partly of potter's clay as being a divided kingdom with the firmness (strength) of iron and the weakness of clay (see Daniel 2:41-42). Daniel explained that with the mixture of strength and brittleness, "they will mix with one another in marriage, but they will not hold together, just as iron does not mix with clay." (Daniel 2:43b)
It is generally agreed and accepted by theologians that the "head of gold" represents the Babylonian Empire, the "chest and arms of silver" referring to the Medo-Persian Empire, the “middle and thighs of bronze" pointing to the Grecian Empire, and the "legs of iron" as representing the Roman Empire. But there is significant debate among scholars as to who, or what, the "feet of iron and clay" represent. Some attempt to identify it as a "fifth nation," combing through history to see how one might be able to apply this description to any country. Others believe it is a current (or yet-future reincarnation) of the Roman Empire. Some note how in many ways, the Roman influence can still be seen in today's society.
Regarding the stone that destroyed the image and then grew to be a mountain, Daniel explained, "And in the days of those kings the God of heaven will set up a kingdom that shall never be destroyed, nor shall the kingdom be left to another people. It shall break in pieces all these kingdoms and bring them to an end, and it shall stand forever, just as you saw that a stone was cut from a mountain by no human hand, and that it broke in pieces the iron, the bronze, the clay, the silver, and the gold. A great God has made known to the king what shall be after this. The dream is certain, and its interpretation sure." (Daniel 2:44-45) The kingdom represented by the stone is Jesus' millennial kingdom which will begin after His second coming. And it will destroy all previous man-made kingdoms.
This prophetic revelation makes clear that the kingdom from heaven is not a spiritual kingdom which by spiritual processes will gradually conquer the earth, but rather a sudden catastrophic judgment from heaven destroying the political kingdoms of the Gentiles. This will pave the way for a political millennial kingdom which will begin with the second coming of Christ. The revelation gives no support to either the amillennial view that the kingdom is a spiritual kingdom now on earth or to the postmillennial view that the kingdom will gradually gain control over the earth spiritually in a thousand years or more. The destruction of the Gentile world powers is an event, not a process and will be fulfilled by Christ in the Second Coming.[5]
It should not surprise anyone, but Nebuchadnezzar was extremely impressed, as he fell on his face and honored Daniel. He acknowledges both Daniel and the superiority of his God, “Truly, your God is God of gods and Lord of kings, and a revealer of mysteries, for you have been able to reveal this mystery.” Then the king gave Daniel high honors and many great gifts, and made him ruler over the whole province of Babylon and chief prefect over all the wise men of Babylon. Daniel made a request of the king, and he appointed Shadrach, Meshach, and Abednego over the affairs of the province of Babylon. But Daniel remained at the king’s court.” (Daniel 2:47b-49) This event brought the king and Daniel together, setting the stage for Daniel’s long career as a friend of Nebuchadnezzar and a leader in Babylon.
Later in Daniel chapter four, Nebuchadnezzar had another troubling dream. He once again calls his group of advisors, who again were not able to help him. Perhaps Daniel was unavailable at that time but he did arrive shortly afterwards and was able to offer an interpretation. In the dream, Nebuchadnezzar saw a great tree that was visible to the whole earth. The tree's leaves were beautiful and its fruit was abundant. Beasts of the field found shade under it, and the birds of the air lived in its branches (see Daniel 4:9-12, 20-21). While Nebuchadnezzar was looking at the tree, he heard "a watcher, a holy one” come down from heaven who called in a loud voice to cut down the tree and trim off its branches and scatter those that were being sheltered by it. But further instructed that the stump was to remain, bound with iron and bronze, amid the grass on earth (see Daniel 4:13-15, 22-23). The one from heaven then announced that he, represented by the stump, should live among the animals and be given the mind of an animal and be covered with the dew of heaven, until “seven periods of time pass over him” (see Daniel 4:16).
Daniel, also troubled by the dream, informed the king that he would lose his mind. He would live like a wild animal, eating grass, and act like the cattle of the field (see Daniel 4:24-25). The length of the ‘sentence’ (see verse 17, Hebrew/Aramaic 'piṯ·ḡā·mā(‘)’[6], referring to a decree, an edict, typically a judgment) would be seven periods of time, meaning seven years.[7] The iron and bronze band around the stump Daniel interpreted that it means that the king would be restored to his kingdom. Understanding the serious nature of this prophecy, Daniel begged the king to listen, “Therefore, O king, let my counsel be acceptable to you: break off your sins by practicing righteousness, and your iniquities by showing mercy to the oppressed, that there may perhaps be a lengthening of your prosperity.” (Daniel 4:27)
A year later while Nebuchadnezzar was walking on the roof of his palace, he looked around his kingdom and said, "Is not this great Babylon, which I have built by my mighty power as a royal residence and for the glory of my majesty?" (Daniel 4:30b). While those words were still in his mouth, a voice from heaven proclaimed, "O King Nebuchadnezzar, to you it is spoken: The kingdom has departed from you, and you shall be driven from among men, and your dwelling shall be with the beasts of the field. And you shall be made to eat grass like an ox, and seven periods of time shall pass over you, until you know that the Most High rules the kingdom of men and gives it to whom he will." (Daniel 4:31b-32) Immediately Nebuchadnezzar was driven away from human interaction and ate grass, his body became wet with dew, while his hair and nails grew without ever being trimmed.
At the end of the seven years Nebuchadnezzar was restored and instantly praised God saying, "His rule is everlasting, and his kingdom is eternal. All the people of the earth are nothing compared to him. He does as he pleases among the angels of heaven and among the people of the earth. No one can stop him or say to him, ‘What do you mean by doing these things?" (Daniel 4:34b-35, NLT) In addition to being sane again, his position as king was restored and even more greatness was added to him (see Daniel 4:36). Nebuchadnezzar was now a humble man before God.
The events recorded in Daniel chapters seven and eight actually occurred between chapter four and five. There are a number of theories as to why Daniel chose to write out of order, but they are all speculation (see the review of chapters seven and eight below). Chapter five begins approximately ten years after Nebuchadnezzar’s death. Several kings had come and gone, a man named Nabonidus was now king, but since he did not live in Babylon he had a co-regent king named Belshazzar to rule over that vast city. At that time the Medes and Persians had conquered much of the nation of Babylon, but not the city of Babylon. It was thought by the king and its inhabitants that it was impenetrable.
During a feast sponsored by King Belshazzar, the king ordered that all the gold and silver vessels removed from the Temple in Jerusalem years before, be brought out to the feast so that they might drink from them. “They drank wine and praised the gods of gold and silver, bronze, iron, wood, and stone.” (Daniel 5:4) Suddenly a hand appeared and started to write on the wall. The king was so frightened that he began to shake. So he had the same group of advisors Nebuchadnezzar had called upon years earlier, but again, they could not help. The queen then announced that there was one man in the kingdom, “in whom is the spirit of the holy gods” (Daniel 5:11b) referring to Daniel, who was then brought before the king. Daniel explained how Nebuchadnezzar was humbled before God, but noted that Belshazzar was not humble before God nor respected Him. He further explained that the hand was from God who wrote, “MENE, MENE, TEKEL, and PARSIN” (Daniel 5:25b). He then proceeded to interpret the message for the king: “MENE, God has numbered the days of your kingdom and brought it to an end; TEKEL, you have been weighed in the balances and found wanting; PERES, your kingdom is divided and given to the Medes and Persians.” (Daniel 5:26b-28) That same night this prophecy came true, Babylon fell and King Belshazzar was killed, and Darius, a Mede, became king of Babylon (see Daniel 5:30-31). Daniel later has a vision of the kings that follow Darius (see Daniel 11:2-20).
Daniel’s first vision occurred during the first year Belshazzar was king and it is recorded in Daniel chapter seven (as noted above, this would have taken place before the events of chapter five occurred). His vision begins with the four winds of heaven stirring up the great sea and four great beasts came up out of the sea (see Daniel 7:2-3). The first beast was like a lion with wings of an eagle, but as he continued to watch, the wings were ripped off, and then lifted off the ground and made to stand on two feet just like a man, and “the mind of a man was given to it” (see Daniel 7:4). The second beast was like a bear, which was raised up on one of its sides, and it had three ribs in its mouth between its teeth. It was told, “Arise, devour much flesh” (see Daniel 7:5). The third beast that appeared resembled a leopard with four heads and four wings like a bird, and dominion was given it (see Daniel 7:6). The fourth beast Daniel described as being terrifying, dreadful and exceedingly strong. Apparently unable to compare to anything natural, Daniel notes that the beast had large iron teeth, and crushed and devoured its victims, stomping whatever remained. It was very different from all the other three beasts, as it had ten horns (see Daniel 7:7). While Daniel watched, contemplating the ten horns, an eleventh, smaller horn grew up among the other horns. Then three of the original horns were plucked out, and on the smaller horn eyes like a man appeared, along with a mouth that began to speak boastfully (see Daniel 7:8). The scene changed from the beasts coming out of the great sea to God in heaven. Daniel describes who he sees as the "Ancient of Days," whose clothing was white and hair like pure wool (meaning very white), and His throne was of "fiery flames" and its wheels (Aramaic 'gǎl·gil·lô‘[8], found only this one time in the Bible, it does mean 'wheel', often thought to be connected to a chariot) were burning fire (see Daniel 7:9). Fire was coming out from before Him. Thousands upon thousands served Him; ten thousand times ten thousand stood before Him. The court was now seated, ready to judge, and the books were opened (see Daniel 7:10). Daniel continued to watch because he could still hear all the boastful words coming from the mouth of the little horn. Then the fourth beast was killed and its body was destroyed by fire. The other three beasts were stripped of their authority, but were allowed to live for a while (see Daniel 7:11-12). Daniel then saw someone like the Son of man, coming with the clouds of heaven, approached the Ancient of Days and was led into His presence (see Daniel 7:13). "He was given authority, honor, and sovereignty over all the nations of the world, so that people of every race and nation and language would obey him. His rule is eternal—it will never end. His kingdom will never be destroyed." (Daniel 7:14, NLT)
Many theologians connect the nations in Nebuchadnezzar's first dream (see Daniel chapter two) to the beasts in Daniel's visions (see Daniel chapters seven, eight and eleven). Looking back, we saw the first kingdom in Nebuchadnezzar's dream with characteristics of a lion and an eagle which represented Babylon. The second kingdom which represented the Media-Persian Empire conquered Babylon in 539 B.C. The three ribs in its mouth are believed to represent the three provinces of namely Babylonia, Persia, and Media. The third kingdom represented Greece, (identified in Daniel 8:21), and the many conquests of Alexander the Great who conquered essentially the entire western Asia. Some believe the four winds represent the speed of his conquest. When Alexander the Great died, his empire was divided among his four generals, further believed to be represented by the four heads and the four wings. History tells us that those generals were Lysimachus who was given Thrace and Bithynia; Cassander who was given Macedonia and Greece; Seleucus who was given Syria, Babylonia, and the land to the east; and Ptolemy who was given Egypt, Palestine, and Arabia.
The fourth kingdom is not named in the book of Daniel, but was historically fulfilled by the Roman Empire. As described in Daniel 7:7, it crushed and devoured all of the nations it conquered. But what about the ten horns? They are believed to represent the rebirth of the Roman Empire in the future. The little horn is believed to represent a ruler who will eventually rise up in power during the time of the fourth kingdom and become a world conqueror. But just as the statue in Nebuchadnezzar’s dream was destroyed in Daniel chapter 2, the fourth beast will be destroyed by fire. It is further believed that the coming of the Son of man refers to Jesus Christ as the Messiah in His second coming, as the title “Son of man” was used by Jesus Himself,[9] and the "Ancient of Days” being God the Father. The reference to giving the "Son of man" complete authority over all nations of the world (see Daniel 7:13-14) matches the introduction to the Great Commission, "And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age." (Matthew 28:18–20)
Daniel did not understand what he was seeing so he approached someone nearby, likely an angel, and asked him what he was seeing. Daniel was told, “These four great beasts are four kings who shall arise out of the earth. But the saints of the Most High shall receive the kingdom and possess the kingdom forever, forever and ever.” (Daniel 7:17–18). But that wasn't sufficient for Daniel, he wanted to know more about this terrifying fourth beast, so he asked. But before the angel responded, Daniel noticed how the little horn made war with the saints and was winning until the Ancient of Days came and judged in favor of His saints, as they now possessed the kingdom (see Daniel 7:21-22). The angel then answered Daniel's query, "This fourth beast is the fourth world power that will rule the earth. It will be different from all the others. It will devour the whole world, trampling and crushing everything in its path. Its ten horns are ten kings who will rule that empire. Then another king will arise, different from the other ten, who will subdue three of them. He will defy the Most High and oppress the holy people of the Most High. He will try to change their sacred festivals and laws, and they will be placed under his control for a time, times, and half a time. “But then the court will pass judgment, and all his power will be taken away and completely destroyed. Then the sovereignty, power, and greatness of all the kingdoms under heaven will be given to the holy people of the Most High. His kingdom will last forever, and all rulers will serve and obey him." (Daniel 7:23-27, NLT) That was the end of the vision which terrified Daniel whose face was pale with fear, so he kept this vision to himself (see Daniel 7:28).
The time period identified as "time, times, and a half a time" is a phrase used in both here in Daniel and the book of Revelation (see Daniel 7:25; 12:7; Revelation 12:14). It is also identified as 1,260 days (see Revelation 11:3; 12:6), 42 months (see Revelation 11:2; 13:5), or three and a half years. This period is believed to be the last three and a half years before Jesus returns (also known as the last half of the tribulation period or the Great Tribulation, see Matthew 24:21; Revelation 15:1-16:21).
In Daniel chapter eight we find his second vision, this vision primarily focuses on two nations, again believed to be connected to Nebuchadnezzar's dream in chapter two, we hear in greater detail about the second and third kingdoms. In this vision he is in the Persian capital of Susa (also known as Shushan), which is about 200 miles from Babylon (years later after the Medo-Persians conquer Babylon, a palace will be built there providing the backdrop for the book of Esther). Daniel sees himself next to the Ulai Canal (also known as the Elam River), which flowed from approximately 150 miles north of Susa, through the city in a southerly direction towards the Tigris River. Daniel looked up and saw a ram with two horns standing on the bank of the canal. The horns were long, but one of the horns was higher than the other. Daniel watched as the ram charged towards the west, south, and north. No beast could stand before the ram, he was unstoppable, he did what he wanted to do and became great (see Daniel 8:1-4).
As Daniel was thinking about what he was seeing, a male goat came from the west, crossing the face of the earth without touching the earth. He sees that the goat has a noticeable (probably referring to its size, perhaps larger than normal) horn between the eyes. The goat then runs towards the ram and hits him with great force breaking off both of the ram's horns, knocking him down, and proceeded to unmercifully trample the ram (see Daniel 8:5-7). "The goat became very powerful. But at the height of his power, his large horn was broken off. In the large horn’s place grew four prominent horns pointing in the four directions of the earth." (Daniel 8:8, NLT)
Later in the chapter Daniel confirms the identities of the two-horned ram as being the kings of Media and Persia, and the male goat representing the king of Greece (see Daniel 8:20-21). The four horns that grew after the large horn on the goat broke off, referring to Alexander the Great dying, and the four horns that replaced it would be a reference to the four generals that succeeded him (see above regarding Daniel 7:6).
The vision continues in verse nine by referring to a little horn rising to power out of one of the four horns in verse eight. Daniel notes that it grew exceedingly great towards the south, the east, and towards the glorious land (Israel). It is important to note that this "little horn" is not the same "little horn" in Daniel's first vision as that one came out of the fourth kingdom (a yet-future prophecy), not the third kingdom as this one is (an already fulfilled prophecy). Now referring to this new little horn, Daniel notes that, "It even challenged the Commander of heaven’s army by canceling the daily sacrifices offered to him and by destroying his Temple. The army of heaven was restrained from responding to this rebellion. So the daily sacrifice was halted, and truth was overthrown. The horn succeeded in everything it did." (Daniel 8:11-12, NLT) This little horn was able to shut down the Temple!
Then Daniel heard two of the holy ones, likely angels, talking among themselves. One asked the other, "For how long is the vision concerning the regular burnt offering, the transgression that makes desolate, and the giving over of the sanctuary and host to be trampled underfoot?" (Daniel 8:13b) The holy one turned to Daniel and said, "For 2,300 evenings and mornings. Then the sanctuary shall be restored to its rightful state." (Daniel 8:14b)
The interpretation of this vision is often debated. The first question asked is, was this vision already fulfilled, or yet-to-be fulfilled? Since most agree that the first three kingdoms have been fulfilled (Babylonian, Medo-Persian, and Greece) have come and gone, and since this little horn came out of the third kingdom, it must have occurred already. Most theologians find that Antiochus Epiphanes of the Seleucid Empire match the description and activities prophesied here.
As mentioned above, after Alexander’s death, the Greek Empire was divided and controlled by four of his ‘generals’. Seleucus ruled Syria and Eastern Asia Minor; Ptolemy ruled Egypt; Lysimachus ruled Thrace and Western Asia Minor (essentially Turkey); and Cassander ruled Macedonia and Greece. History tells us that each were hungry for more land, especially the Seleucid and Ptolemaic dynasties. In 171 B.C. Antiochus the Fourth came into power in the Seleucid empire, he was a harsh, cruel and often savage ruler. Just as Daniel prophesied, “Then the king of the south shall be strong, but one of his princes shall be stronger than he and shall rule, and his authority shall be a great authority.” (Daniel 11:5) He referred to himself as “Antiochus Theos Epiphanes,” (meaning “Antiochus the visible god”) or more commonly, Antiochus Epiphanes. He was also known by his detractors as “Epimanes” meaning “madman.”
As expected, the Jews strongly opposed his efforts to change their beliefs. After many conflicts and an embarrassing withdrawal from Egypt in 168 B.C., Antiochus focused his attention on the Temple in Jerusalem, where he stole many items, erected a statue of Zeus on the bronze altar and later that year, on Zeus’ birthday (December 25th), sacrificed a pig on the altar. Understandably, this was unacceptable to most Jews, sparking a revolt that did not go well for them.[10] The indignation of how people were treated brought rise to another revolt lead by the great-grandson of a priest named Mattathias and, after dying a year later, the leadership was passed down to his son Judah, who was also known as the Maccabee (believed to be a derivation of the Hebrew word for ‘hammer’). For three years the revolt continued but the group known as the Maccabees were finally victorious.
When they repaired the Temple and removed the idol of Zeus (which interestingly had the face of Antiochus) from the altar, they wanted to rededicate the Temple on the same date in which it was desecrated three years before. But they could only find one-days’ worth of consecrated oil for the Temple’s Menorah (the lamp stand). When used, the oil miraculously lasted eight days, long enough for a new supply of consecrated oil to be produced. It became a tradition to celebrate the feast of dedication (Hanukkah) for eight days. The festival is also known as the Festival of Lights.[11]
Going back to Daniel's second vision (verse 15), He runs across someone who appeared like a man and then heard another man's voice call out, "Gabriel, make this man understand this vision." (Daniel 8:16b) This overwhelmed Daniel and he fell down on his face. Gabriel then told Daniel not to worry as the vision is for "the end of time" (see Daniel 8:15-17). Making the estimate of when the fulfillment of this vision will occur a greater challenge. But before we analyze this quandary any further we should examine the remainder of the chapter (verses 18-27).
Gabriel confirms the interpretation that the ram represented the kings of Media and Persia (see verse 20) and the goat did indeed represent the empire of Greece (see verse 21). And that there will be one king that will arise out of the four horns with great power. "He will become very strong, but not by his own power. He will cause a shocking amount of destruction and succeed in everything he does. He will destroy powerful leaders and devastate the holy people. He will be a master of deception and will become arrogant; he will destroy many without warning. He will even take on the Prince of princes in battle, but he will be broken, though not by human power. “This vision about the 2,300 evenings and mornings is true. But none of these things will happen for a long time, so keep this vision a secret.” (Daniel 8:24-26, NLT) Daniel was again overwhelmed and remained sick for several days, as he did not understand the vision.
The apparent 'blending' of both fulfilled prophecy and unfulfilled prophecy is the primary source of having so many variants of interpretation of this vision. We need to understand that it may be both, as the prophecy pointed to the future event of Antiochus Epiphanes' desecration of the Temple (first fulfillment), which then serves as a model of the yet-future coming "Antichrist" (second fulfillment). The title “Antichrist” is what many theologians have given the yet-future coming ‘beast’ (see Revelation 11:7; 13:1-10). Since no one has been able to find and ‘fit’ the 2,300-day period perfectly in history, that it may refer to the yet-future fulfillment.
The setting of Daniel chapter nine is truly remarkable. Daniel begins with a ’timestamp’ of being in the first year of Darius, the son of Ahasuerus (to differentiate from other royalty with the same name), and as noted above, after reading the writings of Jeremiah, he discovered that their time of captivity would soon be coming to an end. And as also mentioned above, his response was not celebratory, but one of intense contrition. He confessed of his sins and for the sins of his people. In response to that heartfelt prayer, God sent the angel Gabriel to offer insight and understanding regarding God’s plans. His prayer was heard and because he was greatly loved he received ‘insider’ information about the future (see Daniel 9:20-23). The next four verses are considered by many to be the most significant prophetic verses in the Bible. Due to their importance we will examine them in an expository manner. Most Bible translators and commentaries refer to these verses as the “Seventy Weeks of Daniel.”
Daniel 9:24 “Seventy weeks are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place.
The word ‘week’ often confuses readers, the Hebrew word ‘šā·ḇûa’,[12] refers to the number seven or a set of seven. It can be a reference to seven days, seven months, seven years, etc. In the context of this verse, the term refers to a group of seven years. Making this period of seventy weeks a total of 490 years. The people, those that Daniel was praying for, would be the Israelites (see Daniel 1:3), and the holy city would be Jerusalem (see verse 25). A time would soon come that will end the period of rebellion against God, that caused the separation between God and man. That disobedience (sin) will be atoned for (Hebrew 'kǎp·pēr',[13] meaning to cover, to change the nature, to forgive) and usher in everlasting righteousness. The term “most holy place” typically refers to the most important room in the Temple, the location that was only accessible by the High Priest once a year (see Exodus 26:33). A heavy curtain separated the Most Holy Place from the room called the Holy Place, the same curtain that was torn when Jesus died (see Matthew 27:51), symbolizing that all believers now have direct access to God. The vision and the words of Daniel were sealed, meaning they were confirmed to be true, and the “most holy place” (or “holy of holies”) anointed (Hebrew ‘mā·šîah’[14], verb form of ‘Messiah’). In the Septuagint[15] the Greek word ‘euphraínō’,[16] replaces the word anointed, meaning to rejoice, make joyful). In either case, perhaps instead of referring to a location, the phrase, “most holy place” is a reference to the subject of the vision, Jesus, who was indeed anointed to bring salvation to the Jews and to all people (truly one who can be called the “Holy of Holies”).
Daniel 9:25 Know therefore and understand that from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks and sixty-two weeks. It shall be built again with squares and moat, but in a troubled time. (ESV, alternate wording)
We read that this 490-year period is broken into three parts, the first being seven sets of years (or 49 years), the second being sixty-two sets (or 434 years) and the third being one set (or 7 years). Since a Biblical year is 360 days (twelve 30-day months), the total interval would be 176,400 days (or using our current solar year way of calculating time it would be a period of 482.96 years per today’s Gregorian calendar 365.25-day system).
From the issuing of a decree to restore and rebuild Jerusalem, to the coming of the anointed one (the Messiah, the Prince of Peace, see Isaiah 9:6), will be seven weeks (49 years) plus 62 weeks (434 years), for a total interval of 483 years. The Bible records several edicts from kings to rebuild the Temple (Cyrus, see Ezra 1:2-4; Darius, see Ezra 6:1-5, 8, 12; Artaxerxes, see Ezra 7:11-26), but only one to rebuild the city walls (Artaxerxes, see Nehemiah 2:5-8, 17-18). The walls were rebuilt during hostile (troubled) times (see Nehemiah chapters 3 through 7) with completion estimated between 447 B.C. and 445 B.C. (understanding that construction only took 52 days, see Nehemiah 6:15). Adding 483 years or 173,880 days (476.06 years of our years) from the decree would place the beginning of the Messiah’s ministry between 29 A.D. and 31 A.D.
The Hebrew ‘reḥôḇ’,[17] translated here as ’squares’ refers to a network of streets, like a public square. The Septuagint[18] rendering of this verse does not record specifics about any roads, squares, or a moat. “And you shall understand and will rejoice and will discover ordinances to respond, and you will build Ierousalem as a city for the Lord.”[19] Although there is evidence that a moat was constructed around the old city during the tenth century A.D., which may have obliterated any evidence of an earlier moat.
Daniel 9:26 And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed.
At the end of the 483 years the Messiah will be "cut off" (Hebrew verb ‘yik·kā·rēt',[20] can also be translated, to destroy, cut down, kill) and from the Jews living at that time perspective, He died as a blasphemer and believed that His death meant nothing. Then at some point afterwards, another prince, a ruler will rise into power and his army will quickly and completely destroy Jerusalem and the Temple. The text states the end shall come with a flood (Hebrew šě·těp,[21] mighty waters, a torrent, even though its primary use is in relation to a flood, it can be used figuratively regarding judgment, see Nahum 1:8) and there will be war. The verse ends with the statement that "Desolations are decreed," the word 'desolations' in both the Hebrew and English languages refer to complete emptiness or destruction (often thought to be empty due to destruction). In response to a Jewish revolt in the year 66 A.D., the Romans sent a decree to a new general by the name of Vespasian and his son, Titus, to besiege the city, and in the year A.D. 70, the city and the Temple were indeed completely destroyed.
Daniel 9:27 And he shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator.”
The text reads, "he shall make a strong...", translated from one Hebrew word ‘hiḡ·bîr',[22] meaning to be strong (confirming the strength and commitment to the covenant), but since it implies human effort or physical strength, due to varied interpretations, translators remain 'neutral' by going back to the previous subject and connect this verse with a 'he' (which is implied but not stated). It is likely a different leader, in this prophecy he is a world leader, namely the coming “Anti-christ” (the first beast identified in Revelation chapter 13), who will make a seven-year covenant (essentially a treaty) with the Jews (allowing them to rebuild the Temple without any hostilities), but halfway through (three-and-a-half-years later), the Anti-christ will break the treaty and erect an object in the Temple that will desecrate it and cause the cessation of the Temple processes (sacrifices, etc., see commentary below for Daniel chapter 11 pertaining to the description of the yet-future person who Antiochus IV Epiphanes was a type for.)
In order to ‘jump’ from the 69th week, or 483rd year, when Jesus was crucified, to an event that is yet-future, we need to recognize that there is a ‘gap’ between the 69th and 70th week. There are a number of “gap theories” that have been proposed to interpret the Bible or to make a presupposition or some other concept ‘fit’ Scripture. While most are unnecessary as they typically try to make room for an erroneous assumption, this gap between the 69th week and the 70th week is indeed an unspecified period of time. Most refer to it as the “Church Age.” The final week of years will begin when the coming world leader (also known as the ‘Anti-christ’) makes a seven-year covenant of peace with the Jews. The book of Revelation provides further details on the events that will occur during this period, including a battle between men and Jesus known to many as Armageddon[23].
To refer to the 70th week as being yet-future flies in the face of Amillennial thinking, many that believe there will not be a thousand-year period attempt to place the fulfillment of verse 27 in history. They offer four potential moments:
(1) liberal amillenarians find fulfillment in the second century B.C. in the Maccabean time of persecution during the reign of Antiochus Epiphanes; (2) Jewish scholars find the seventieth week related to the destruction of Jerusalem in A.D. 70; (3) amillenarians who are conservative hold the seventieth week, particularly the last half, as an indefinite period; (4) amillenarians also consider 7 literal years beginning with the 3–1/2 years of Christ’s ministry, climaxing in His death and followed by the last 3–1/2 years of the 490-year period for which they have no specific interpretation.
The amillenarian views, as well as that of the Jewish scholars, all have the problem of not explaining the prophecy in its normal, literal sense. No specific fulfillment can be found for major elements of the prophecy, particularly the last half of the seventieth week which, according to the Scriptures, climax in the Second Coming.[24]
In summary, Daniel’s “70 Weeks” can be viewed as being presented in three sections: 1) the past, as it accurately predicted the coming of the Messiah who died for our sins; 2) the present, being the gap, a time for believers to spread the gospel message; and 3) the future, the last seven-year period known as the ‘Tribulation’, a period of distress that is also known by several names including, a “time of trouble,” a “time of Jacob’s trouble" (see Jeremiah 30:4-7, KJV), and Daniel’s 70th week. This third section is often divided in half being two, three-and-a-half-year periods, the last half is sometimes referred to as the “Great Tribulation,” (see Matthew 24:21; Revelation 7:14).
Before leaving Daniel chapter nine we should take another look at how this chapter began, it started with an incredible prayer of contrition. The only way to describe Daniel’s nature was that he was ‘in tuned' with God, recognizing that the sin of his people created an otherwise impenetrable barrier between God and them. Even though knowing their time of captivity was nearing the end, Daniel fervently prayed for forgiveness on behalf of the people. Perhaps we should look at that prayer and consider it a model for Christians today. We know that Jesus is coming back, likely very soon, we too should be in fervent prayer for those that do not know Jesus, seeking forgiveness for their sins and that they accept Jesus as their Savior.
In what is referred to as Daniel's fourth vision (recorded in the last three chapters), we find a combination of both fulfilled and unfulfilled prophecy. Daniel once again gives us a 'timestamp' by noting that this vision occurred in the third year of Cyrus, the king of Persia. He then summarizes the vision by saying it was about a great conflict, something he understood and testifies that this account of the vision is true (see Daniel 10:1). He then tells us that he had been fasting for three weeks. He further qualifies that his fasting was not from all food, but abstention from delicacies (food for pleasure), meat, and wine. Plus, he refrained from rubbing oil on himself (see Daniel 10:2-3). He does not state why he began the fast, he may have been told that he would soon receive a vision and this was a way to humble himself before God. Some believe that Daniel had heard about those that chose to return to Israel (the captivity was now over), were encountering hostile resistance to rebuild the Temple (see Ezra 4:1-5, 24), and was distressed over the news.
Daniel records that the vision came to him while standing on the bank of the Tigris River (see Daniel 10:4, the river was approximately 35 miles northeast from Babylon). He looked up and saw a man clothed in linen, with a belt of fine gold from Uphaz (an unknown location, believed to be another name for Ophir, see Jeremiah 10:9, see also 1 Kings 9:28; 10:11; 2 Chronicles 8:18; 9:10; Job 22:24; 28:16; Psalm 45:9; Isaiah 13:12) around his waist, his body was like beryl (or chrysolite[25]), his face was as bright as lightning, his eyes were like flaming torches, his arms and legs gleamed like burnished bronze, and the sound of his voice sounded like a great number of people speaking (see Daniel 10:5-6). Many debate as to whether or not this person was a Christophany, a pre-incarnation visit of Jesus or an angel.[26] Note: Since Jesus has always existed and is the same yesterday, today and tomorrow (see John 8:58; Hebrews 13:8; Revelation 1:4, 8), we know that He always existed, not just since the day of His earthly birth, as recorded in the gospels. The apostle John explains, “No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known.” (John 1:18, NIV) However, since this description seems to mirror much of the description of Jesus found in Revelation 1:14-16, it is undoubtedly Jesus. But some still argue that angels can take on some astonishing appearances too, for example, the angels seen where Jesus was buried after His resurrection (see Mark 16:5; Luke 24:4; John 20:12).
Apparently Daniel was the only one who could see Jesus, but those that were with him felt something that frightened them so they ran off, leaving Daniel alone (see Daniel 10:7). Seeing Jesus made him emotionally compromised and had no strength left in his body. He then fell to the ground on his face. A hand touched him and lifted him to his hands and knees. The man then spoke to him saying, "O Daniel, man greatly loved, understand the words that I speak to you, and stand upright, for now I have been sent to you." (Daniel 10:11b) Daniel got up, but he was still trembling. The man talking to him at this time explains that he was dispatched to him 21 days earlier (coincides with the start of his fasting) when he encountered the prince of the kingdom of Persia (a dark angel, one of Satan's minions, see Ephesians 6:10-18), he was able to finally arrive due to being aided by the angel Michael (see Daniel 10:12-14). His mission was to bring to Daniel insight of what would happen to the Israelites in the future.
Now we face another quandary as to how to interpret this chapter. If Jesus was being described in verses 4-6, then this three-week delay due to interference from a demonic influence doesn't make sense as He would certainly have had authority over him and there would have been no delay. The person now talking is clearly one of the angels. Be it either a Christophany that was encountered at first and then later interacted with an angel (two individuals), or the encounter was just one angel, we need to remember that it is the message of the prophecy that is important.
Hearing that he was chosen to hear this prophecy, Daniel was once again overwhelmed and needed to be strengthened. The one who looked human (see verse 16) said to Daniel, "O man greatly loved, fear not, peace be with you; be strong and of good courage." (Daniel 10:19) When he received his strength, Daniel told him to proceed in telling him about the vision. The angel begins with the words, "And now I will show you the truth..." (Daniel 11:2a)
This prophecy is considered by most theologians and scholars to be the most comprehensive and detailed prophecy in the entire Bible. The accuracy has made many atheists and other naysayers to attempt to denounce the book by saying it was written after the fact and therefore is a fraud. But, since copies have been discovered dating from before some of the events recorded, those claims are easily refuted. The time period of the prophecy seems to begin with King Cambyses II (approximately 530 B.C.) and ends with Antiochus IV Epiphanes (164 B.C.) It includes several major events, and captures the personalities of various kings.
The vision begins by saying there will be three more kings, followed by a fourth, that will rule Persia. The count appears to not include King Darius (the Mede) nor King Cyrus II (the Great). The text tells us that the fourth king will become strong and will attack the kingdom of Greece. Not to be confused with the four kingdoms that come later after the death of Alexander the Great, these four Persian kings are likely a reference to 1) Cambyses II (the son of Cyrus the Great) who is never mentioned in the Old Testament, 2) Bardiya (also known as Gaumata, Pseudo-Smerdis or Sphendadates), 3) Darius I (son of Hystaspes, see Ezra 5–6), and 4) Xerxes I (believed to be the same as King Ahasuerus, as found in Ezra 4:6, the book of Esther, and Daniel 9:1). Just as prophesied here, Xerxes I was the one who decided to go to war against Greece but was defeated. Daniel next records that a mighty king will rise in power and have great authority, doing whatever he pleases (see Daniel 11:3). “But at the height of his power, his kingdom will be broken apart and divided into four parts. It will not be ruled by the king’s descendants, nor will the kingdom hold the authority it once had. For his empire will be uprooted and given to others.” (Daniel 11:4, NLT) Referring to Alexander the Great, his death and the division of his empire into four kingdoms (previously discussed, see commentary above for Daniel 7:6 and Daniel 8:8). We read further that the king of the South will become strong, but one of his commanders will rise with greater power and influence (see Daniel 11:5). Then an alliance will be made between the king of the South and the King of the North. “The daughter of the king of the south will be given in marriage to the king of the north to secure the alliance, but she will lose her influence over him, and so will her father. She will be abandoned along with her supporters.” (Daniel 11:6b, NLT) History tells us that Ptolemy I Soter was the king of the South and his commander was Seleucus I Nicator. It was Ptolemy II’s daughter, Berenice, that married Antiochus II, the king of Syria (the king of the North), but both were killed and the hopes of an alliance died with them. Years later, after the failed alliance, the new king of Egypt, Ptolemy III Euergetes (offspring of Berenice), came with an army to invade the fortress of the king of the north, Seleucus Callinicus, and was successful in taking captives and several of their valuables and idols (see Daniel 11:7-9). Several years later Seleucis attacked Egypt again, except this time he was defeated and had to return to the north (Syria). The conflict between these two countries only just begun.
Seleucus Callinicus’ sons returned to Egypt and were successful until they got to the king’s fortress, with the older son Seleucus III having died in battle, he was succeeded by his younger brother Antiochus III, the Great. But when they approached Egypt they were met by Ptolemy’s army which defeated Antiochus. History also records that Antiochus nearly got captured but did escape (see Daniel 11:10-12). Instead of seeking to conquer Egypt, Antiochus went east for a while, his campaigns were successful in both gathering wealth and might. After Ptolemy Philopater died, Antiochus again decided to attack towards the south and was successful, the fortified city (as described in Daniel 11:15) was at Paneas (later rebuilt and named Caesarea Philippi). This victory allowed for the Syrian occupation of land as far south was Gaza. Meanwhile the Egyptian army attempted to stop Antiochus but was unsuccessful (see Daniel 11:13-16). During this time Rome began to be aggressive and it would only be a matter of time before the Romans would approach Syria and Egypt. With this in mind Antiochus sought peace with Egypt and gave his daughter Cleopatra in marriage to Ptolemy V Epiphanes (see Daniel 11:17). Now with the southern front resolved, Antiochus turned towards Greece but was defeated, this time by the Romans, Antiochus was killed during a raid of a temple in Elam (see Daniel 11:18-19). Daniel notes, “His successor will send out a tax collector to maintain the royal splendor. But after a very brief reign, he will die, though not from anger or in battle.” (Daniel 11:20, NLT) This is a brief note regarding Seleucus IV Philopator, the king between Antiochus the Great and Antiochus Epiphanes who, due to an expensive tribute required by Rome, oppressed his people with a heavy tax burden. Even the Temple was plundered to add to the king’s treasury. Seleucus died mysteriously shortly afterwards (believed to be poisoned by the king’s chamberlain and chief tax collector Heliodorus.[27])
There were likely several legitimate successors to the throne after Seleucus’ death, but nonetheless Antiochus IV Epiphanes managed to assume the role of king through ’slippery politics’, just as Daniel recorded (see Daniel 11:21). This new king was previously alluded to by Daniel as the “little horn” (see Daniel 8:9-14, 23-25), his reign was during a time Syrian influence and power were declining while the Roman continued to rise in might. He was victorious in many battles, and to demonstrate his resolve, he even had the High Priest Onias executed (see Daniel 11:22, regarding the ‘prince of the covenant’, the term ‘covenant’ is also used in verses 28 and 32, as a reference to the Israelites). He made alliances without any intention of honoring them, he also didn’t keep much of his victory spoils, as he allowed others to plunder to gain their favor (see Daniel 11:23-24). Antiochus after a few years attacked Egypt (see Daniel 11:25-26), the Egyptian army met Antiochus at Pelusium, near the Nile delta, but were defeated by Antiochus. Afterwards, the two nations attempted to establish some form of peace treaty, however, the effort failed, as both sides were conspiring to get the best of the other, resulting in no peace deal (see Daniel 11:27-28).
Even though Antiochus was victorious over Egypt, he apparently was angry that the Jews chose not to support him and his conquests, so he actively opposed them and sought ways to abolish the Jewish religion (see Daniel 11:28). To desecrate the Temple he offered a pig on the bronze altar and installed a statue of the Greek god Zeus (which apparently had Antiochus' face). His actions sparked a revolt, called the Maccabean Revolt named after one of the leaders, Judah (or Judas) Maccabeus, who, as noted above was given that surname (possibly relating to a hammer) which resulted in thousands of Jews being killed (see Daniel 11:31-32, see also Daniel 8:9-12, 23-25). He then attempted another attack on Egypt but failed as prophesied (see Daniel 11:29-30). Daniel wrote about this period of Jewish persecution, "Wise leaders will give instruction to many, but these teachers will die by fire and sword, or they will be jailed and robbed. During these persecutions, little help will arrive, and many who join them will not be sincere. And some of the wise will fall victim to persecution. In this way, they will be refined and cleansed and made pure until the time of the end, for the appointed time is still to come." (Daniel 11:33-35, NLT) Note the waiting period, until the “end of time,” this vision extends beyond the time of Antiochus, it now points to an “appointed time” yet-future. This is also supported by the fact that Antiochus died shortly after the Jewish revolt and being defeated in Egypt.
With this transition of time, most theologians believe the text is no longer speaking of Antiochus IV Epiphanes, but the one he is the model of, namely the beast that came out of the sea (see Revelation 13:1-10) and the “little horn” in Daniel’s first vision (see Daniel 7:8, 21-24), popularly referred to as the “Anti-christ.” The prophecies from verses 36-45 have not been fulfilled yet, they appear to relate to events just prior to Jesus’ second coming.
Referring to this coming world leader, Daniel writes, “And the king shall do as he wills. He shall exalt himself and magnify himself above every god, and shall speak astonishing things against the God of gods. He shall prosper till the indignation is accomplished; for what is decreed shall be done.” (Daniel 11:36) No human governance can influence him, as he does whatever he wants to do, he sees himself as the highest authority including being so depraved to think that he is greater than God. He will speak ‘astonishing’ (Hebrew ’nip·lā·’ôt’,[28] extraordinary, most often referring to being wondrous, something incredible) words against God, perhaps a better translation would be that he will speak “incredible blasphemes.” Daniel notes that he will be in power until the indignation is accomplished. The Hebrew noun ‘zǎ’·’ǎm’,[29] translated as here as ‘indignation’, expresses intense anger, the word most often refers to God’s wrath. For example, in Psalm 69:24 it pointed to David having victory over his enemies, in Psalm 78:49 Asaph recalls the plagues in Egypt, in Isaiah 10:5 it warns of God’s fury against the Assyrians, and in Isaiah 13:5 it speaks of the coming judgment of Babylon. The word is also used as a direct reference to the time of God’s final punishment of those who rebel against God on earth (see Isaiah 10:25; 26:20; 66:14;[30] Daniel 8:19; Zephaniah 3:18), also known as the Tribulation.[31] Daniel continues to describe this person as one who pays no attention to the gods of his fathers (see Daniel 11:37). While the Hebrew word for God is plural (‘ělō·hê’[32], as in the Father, Son, and Holy Spirit), we need to remember that it is also used to express the plurality of false gods as well. This person has no interest in appeasing any god, as he only seeks to magnify himself. The next verse is often misunderstood as it appears to contradict the previous verse. “He shall honor the god of fortresses instead of these. A god whom his fathers did not know he shall honor with gold and silver, with precious stones and costly gifts.” (Daniel 11:38) This is not a reference to any deity as verse 37 clearly establishes the fact that this person sees himself as not just a god, but one that is above all other gods. This is a reference to him putting ‘faith’ in manufactured power and might through the making strong fortresses and weapons of war. This world leader will attack the strongest fortresses on earth with the aid of a “foreign god,” the word for foreign can also be translated as ’strange’, likely a reference to Satan (see Daniel 11:39). Daniel continues by noting that, “He will honor those who submit to him, appointing them to positions of authority and dividing the land among them as their reward.” (Daniel 11:39b, NLT) At that time all remaining religions will be merged into one religion with this entity parading around as god (see Revelation 13:8).
The remaining verses in chapter eleven refer the last world war. Daniel uses familiar terms such as, “the king of the south,” and “the king of the north,” as well as the names of Edom, Moab, and the Ammonites, all of which no longer exist, so there are a number of speculations that have been developed as to who is who. However, this ’tribulation period’ is well documented in the book of Revelation, and we see that after a period of time this world leader will have subdued all nations and is ruler of all, however, some nations are dissatisfied and revolt. Daniel writes, “At the time of the end, the king of the south shall attack him, but the king of the north shall rush upon him like a whirlwind, with chariots and horsemen, and with many ships. And he shall come into countries and shall overflow and pass through.” (Daniel 11:40) Since the identities are not clear, we can’t know the nations with absolute certainty, we can only speculate that a large army will likely come out of Africa and attack the world leader. But, then the nations to the north (possibly Europe, Russia, etc.) will quickly counter. The battle will move to the holy land and many will fall, with only Edom, Moab, and some of the Ammonites that will survive (see Daniel 11:41). In response to this insurrection, Daniel notes, referring to the world leader, “He will conquer many countries, and even Egypt will not escape. He will gain control over the gold, silver, and treasures of Egypt, and the Libyans and Ethiopians will be his servants.” (Daniel 11:42-43, NLT) But, even though victorious, he will be alarmed to hear that additional armies are coming from the east and north (see Daniel 11:44, see also Revelation 9:13-16; 16:12). But just as previously prophesied, he will remain in power until Jesus returns. We read how his reign ends, “And he shall pitch his palatial tents between the sea and the glorious holy mountain. Yet he shall come to his end, with none to help him.” (Daniel 11:45) Perhaps still overseeing his military campaign in the holy land, he stops to set up his royal tents between the sea (likely the Mediterranean Sea) and the holy mountain (several can qualify as being holy), but he and his campaign come to an end and no one comes to his aid.
Daniel chapter twelve opens with the reassuring words that the angel Michael will deliver the Jews from the horrific events recorded in chapter eleven. This period of tribulation is further described as “a time of trouble, such as never has been since there was a nation till that time.” (Daniel 12:1b) The conclusion of human life on earth is then summarized, “And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever.” (Daniel 12:2-3) For those that accepted Jesus will have everlasting life, but those that did not will suffer everlasting contempt.
The fourth verse has been interpreted in a variety of ways including a few very imaginable viewpoints. First, Daniel is given instructions to “shut up the words and seal the book, until the time of the end.” The Hebrew ‘hǎṯōm’,[33] translated here as ‘seal’, means to affix a seal on something to prevent it from being viewed by someone not authorized (like a letter sent in an envelope). The word is used figuratively for something permanent (see Isaiah 8:16) or kept secret until the appointed time as it is used here in the book of Daniel (see Daniel 8:26; 12:4, 9). The meaning of this prophecy will not be understood until the end times. The last half of the verse then states “Many shall run to and fro, and knowledge shall increase.” Some believe it refers to people freely moving around the planet (air travel) and that knowledge will rapidly increase and become readily available (such as through the internet).
Daniel then looked and saw two others, one on each side of a stream. A man clothed in linen, who was above the water of the stream (the Tigris River), was asked, “How long shall it be till the end of these wonders?” (Daniel 12:6b) He answered, “That it would be for a time, times, and half a time, and that when the shattering of the power of the holy people comes to an end all these things would be finished.” (Daniel 12:7b) Which is the same period mentioned in Daniel 7:25, a three-and-a-half-year period. Daniel records that he did not understand and asks how will this end, what will be the outcome? He is told again that those answers will be sealed until the time of the end. But he is told that during that time of trouble, “Many will be purified, cleansed, and refined by these trials. But the wicked will continue in their wickedness, and none of them will understand. Only those who are wise will know what it means.” (Daniel 12:10, NLT)
Two time periods are specified and recorded in Daniel 12:11-12, but they don’t appear to match the three-and-a-half-year period (which would be an interval of 1,260 days, see commentary under Daniel 9:25 above). The two periods are: 1) from the time the regular burnt offerings have been stopped, to the abomination that makes desolate is set up in the Temple, will be 1,290 days; and 2) blessed is he who waits and arrives at the end of 1,335 days. Even though, just as the text has already confirmed that these passages will not be fully understood until Jesus returns, many attempt to analyze. John F. Walvoord, a prolific author and prophecy expert offers this explanation.
Because three and a half years of 360 days each, commonly used as a prophetic year, did not explain the additional 30 days in the figure 1,290, two explanations remain possible. It may be that the announcement of the stopping of the sacrifices will occur 30 days before the middle of the last 7 years, allowing for the remaining 1,260 days to climax in the second coming of Christ. Another explanation is that when Christ comes back, there will be a time gap before the millennium as He begins to deal with judgments, which may not all take place in a few days. In that case the 30 days would be a period in which Christ begins to bring to bear His judgment on the world before the millennium begins.
In any event, at the time of the second coming the wicked will be brought to trial. The sheep will be rescued and will enter the kingdom, but the goats will be put to death (Matt. 24:36–41; 25:31–46). These passages seem to refer to Gentile judgment particularly, but the Jews will experience a similar purging judgment (Ezek. 20:33–38). In these judgments all adult unbelievers, whether Jew or Gentile, will be purged, and only believers will be allowed to enter the millennial kingdom, with children who are not old enough to make a decision apparently exempted from judgment. Accordingly, anyone who lives to the end of the 1,335 days will be saved because the purging judgments have taken place of all the unsaved before this time is reached. Accordingly, those who remain will be allowed to enter the millennial kingdom.[34]
Recorded in the last verse of the book of Daniel, he is given the promise, “As for you, go your way until the end. You will rest, and then at the end of the days, you will rise again to receive the inheritance set aside for you.” (Daniel 12:13, NLT)
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[1] Strong’s Hebrew 2748.
[2] Strong’s Hebrew 825.
[3] Strong’s Hebrew 3784.
[4] Strong’s Hebrew 6755.
[5] Walvoord, J. F. (1990). The prophecy knowledge handbook (p. 218). Victor Books.
[6] Strong’s Hebrew 6599 snd 6600.
[7] See commentary below for Daniel 9:24.
[8] Strong’s Hebrew 1535 (Note: Strong’s Hebrew list also includes all of the Aramaic words found in the Bible).
[9] See "A Person Known as the Messiah" under "Primary Subjects of Prophecy."
[10] See the Apocryphal book 1 Maccabees 1:39; 3:45.
[11] Text regarding Antiochus Epiphanes adapted from author’s book, “Everything a Christian Should Know About the Torah: A Commentary on the First Five Books of the Bible.”
[12] Strong’s Hebrew 7620.
[13] Strong’s Hebrew 3722.
[14] Strong’s Hebrew 4886.
[15] See Appendix regarding the Septuagint.
[16] Strong’s Greek 2165.
[17] Strong’s Hebrew 7339.
[18] See Appendix regarding the Septuagint.
[19] Pietersma, A., & Wright, B. G., eds. (2007). Daniel. In R. T. McLay (Trans.), A New English Translation of the Septuagint (Primary Texts) (Da 9:25). Oxford University Press.
[20] Strong’s Hebrew 3772.
[21] Strong’s Hebrew 7858.
[22] Strong’s Hebrew 1396.
[23] See commentary under Revelation 16:18-21.
[24] Walvoord, J. F. (1990). The prophecy knowledge handbook (p. 256). Victor Books.
[25] See commentary under Revelation 21:19-20.
[26] Some prefer the term ‘theophany’, referring to any tangible manifestation of God. A Christophany is more specific referring to Jesus in the Old Testament.
[27] The Holy Bible: New Revised Standard Version (2 Maccabees 3:7–40). (1989). Thomas Nelson Publishers.
[28] Strong’s Hebrew 6381.
[29] Strong’s Hebrew 2195.
[30] Verb ‘zā’am’, Strong’s Hebrew 2194.
[31] See "End Times" under "Primary Subjects of Prophecy.”
[32] Strong’s Hebrew 430.
[33] Strong’s Hebrew 2856.
[34] Walvoord, J. F. (2011). Every prophecy of the bible: clear explanations for uncertain times. David C Cook.