Nazarene Commentary 2000©

21^st Century Paraphrase of the Hebrew Scriptures© –
21^st Century Version of the Christian Scriptures© [NCMM]

Locate verse: Type a verse reference like 'Romans 10:9' or abbreviated 'Rm 10:9'. By just typing the verse one can jump to the corresponding verse on the active page (only works if the current page displays a chapter). If a chapter and a verse is entered without a book, the current selected book is assumed. Providing only the name of a book will bring one to the chapter index of that book. Examples (without the quotes): '1 Tim 3:16', 'Rv 1:8', 'Matthew 5', '3:16', '8', 'Phm'.

THE PROPHET DANIEL

DANIEL 12 – PROPHETIC ADDENDUM

Daniel 12:1-3 – The Great Oppression and the Parousia

DN12:1 And during that time Michael will Appear, 106 the great prince who rules the children of your people. 107 And there will certainly occur a great oppression 108 such as has not been made to occur since the nation [of Israel] came into existence. 109
106 During that time Michael will Appear: The KJV and other versions render this “Michael will stand up.” The Hebrew word ‘AMAD [ דמעי = Strong’s #5975 = to arise, appear, come on the scene] is rendered “appear” by the Jewish Publication Society’s Tanakh version. Compare this to Matthew 24:30. There are varied opinions on the identity of Michael. Early church fathers (as well as Jewish theologians) applied it to the Son of God, the Messiah. A comparison of the name and other related words leads to the conclusion that Michael (Who is like God?) is a heavenly name for Jesus Christ. (1 Thessalonians 4:16, 17; Revelation 12:7)
What “time” is this? The context continues from Daniel 11:40-45 which describe the struggle between a Roman “king of the north” and an Egyptian “king of the south.” It prophetically describes the movements of the Roman armies as they come against Jerusalem in 66 CE. For details read Josephus. He reports the Romans left Jerusalem moving south toward Egypt, overwhelming North Africa to Libya. In Libya General Titus receives messages from Rome to the north regarding Jerusalem to the east. He returns east and north to finish what he started three years before in Jerusalem. Jerusalem is destroyed in the spring of 70 CE. The Romans printed at least five annual coins to commemorate their “Jewish Wars” which finally came to an end with the conquest of Masada in the late spring of 73 CE. [Note the length of the 2,300 evenings and mornings from the fall of 66 to the spring of 73. (Daniel 8:14)]
Did Michael appear with an accompanying resurrection in those years? It is unlikely for such is not reported. Some take the view that the “great oppression” upon Jerusalem and its Jewish chosen ones was but a small scale prophetic type of a greater oppression to come upon the Christian Church just before the Return of Christ. For details see commentary and notes on Matthew 24:20-31 (MT 24:29) in Nazarene Commentary (Gospel of Matthew; Nazarene Apocalypse). In Matthew 24:15-31 Jesus seems to do something similar: while discussing the tribulation against Jerusalem and its chosen ones he telescopes to that period prior to his Return or Parousia. It must be remember that the Nazarene admits he does not know the “day and hour” of his own Parousia. Therefore, in Matthew 24:15-31 he merely jumps from Jerusalem’s desolation to his foretold Return, using the “great oppression” as a pivot to the second important prophetic event. Therefore, from one standpoint Michael stands in behalf of Daniel’s people the Jews but will also Appear during that future moment of the “great oppression.”
107 The great prince who rules the children of your people: Since the exodus of Israel out of Egypt the “Angel of Yehowah” has represented God before His People as the “great prince.” (Numbers 23:20-23) Compare Michael and archangel at 1 Thessalonians 4:16, 17; Jude 9; Revelation 12:7. Note “his angels” in Revelation 12:7 and Matthew 25:31.
108 There will certainly occur a great oppression: The Hebrew has “time of distress” (IB), “time of trouble” (JPS), “time of great distress.” (NJB) The Greek LXX uses THLIPSEOS which also occurs at Matthew 24:21 and Revelation 7:14. The Greek word comes from “press” or “squeeze” and thus the English “oppression” conveys the original thought. Judging from all the occurrences in Daniel, Matthew, and Revelation this “oppression” is not against the world but against God’s people: the Jewish Elect in the first case and the Christian Saints in the later.
109 Such as has not been made to occur since the nation (of Israel) came into existence: This is the rendering of the Jewish Publication Society’s Tanakh. Jesus paraphrases in his own words at Mark 13:19, “an oppression [thlipsis] of a kind which has not occurred from the beginning of creation which The God created untl now and will not occur again.” This could be understood in the context of Israel as the Jewish translation of Daniel 12:1. When Jerusalem was destroyed in 70 CE, Josephus reports a death-toll of over one million persons. Or, it may include that future “great oppression” against the Christian end-time Saints with an even greater death-toll.
DN12:2 And during that time [of great oppression] your people will be rescued, 110 every one who is found written down in the Book. 111
110 During that time (of great oppression) your people will be rescued: Some render this “escape” or “delivered.” These are those Saints alive who survive the “great oppression.” Such a group are described in Revelation 7:9-17. There are many opinions but we believe this “large crowd” is the same as Paul’s “we the living who survive to the Parousia” (1 Thessalonians 4:16, 17), or Jesus’ “chosen ones” at Matthew 24:29-31. Jesus may allude to this “deliverance” at Luke 21:28. These are described as Daniel’s people who would be Jews. Judging from Romans 2:28, 29 and Romans 9:6, 7 these would seem to be “true Jews” of the “Israel of God.” (Galatians 6:16) This is just as Revelation 7:1-8 has it: 144,000 “OUT OF the twelve tribes of Israel.” See notes on the 144,000 in Nazarene Commentary CD-ROM or the online publication Nazarene Apocalypse.
111 Every one who is found written down in the Book: This may be a reference to the Christian Saints enrolled in heaven. (Luke 10:20; Philippians 4:3; Hebrews 12:23; Revelation 3:5; Revelation 21:27) It is interesting that Revelation 13:8 follows right on Revelation 13:7 which alludes to Daniel 12:1.

DN12:2 And there will be many of those asleep in the ground of dust who will wake up, 112 some to everlasting life and some to shame and everlasting reproach. 113
112 There will be many of those sleeping in the dust of the earth who shall awake: Contemporary or simultaneous with the rescue of the living Saints is the resurrection of the dead Saints. Jesus himself alludes to Daniel 12:2 at John 5:28, 29 where he conflates Isaiah 26:19 (LXX) and his own paraphrase of Daniel 12:2. Daniel says “many” while Jesus says “all.” These can be harmonized by understanding that Jesus means “all” those under consideration at Daniel 12:2. This is not humankind in general (Revelation 20:4-6; 1 Corinthians 15:22-24) but only those already written in the Book. Judging from the prophetic context and several allusions to Daniel 12:1-3 this is limited to the resurrection of the Saints at the Appearing of Messiah.
The metaphor for death as sleeping is used throughout the Hebrew and Christian Bible. For details see the publication Where Are the Dead? in the CD-ROM Nazarene Commentary. Research asleep, sleeping or koimethentes . See 1 Corinthians 15:1-54. The earliest direct reference to a resurrection is in Job 14:12-15 (LXX), “A person who has died is completely gone. When a mortal falls he is non-existent. … A human who has fallen asleep in death shall not arise [ANASTE] until heaven is be dissolved [2 Peter 3:10, 11] nor will they awake from their sleep. O that You would hide me in Hades until Your wrath ends. Set a time limit and remember me! … I will wait (in death’s sleep) until I exist again.” (Compare Bagsters) See also in the LXX Job 42:17.
113 Some to everlasting life and some to shame and everlasting reproach: The whole phrase is paraphrased by Jesus in John 5:28, 29, “Those in the memoriums [Isaiah 26:19 LXX] will hear his voice and will come out: those who did good things [AGATHA] to a resurrection of life; those who were habitually vile [PHAULA] to a resurrection of condemnation.” How can we know Daniel 12:2 and John 5:29 deal with the resurrection of the Church and not humankind in general? Two other inspired writers are to allude to Daniel 12:2 (and, John 5:29) and apply the words to the parousia-judgment. Note first, 2 Corinthians 5:10 and how the language parallels these texts: “For it is a necessity all of us (Christians) must be made manifest before the judgment-seat of the Messiah so that each one of us (Christians) may receive due recompense for the things done in the body whether good things [AGATHON] or vile things [PHAULON].” Second, 1 John 2:28 and 1 John 4:17, “Now, little children, continue to abide in (Jesus) so when the time comes for him to be made visible we all might speak openly and freely at his Arrival and not experience embarrassment [AISCHYNTHOMEN] while standing before him. … in the day of judgment.” (NCMM) John here uses the same word used in Daniel 12:2, aischynen.
A summary of this moment: upon the resurrection of the Christian Church all those who have confessed Jesus Christ as Lord will be judged upon the basis of their conduct in life. Those characterized by goodness will inherit everlasting life in the Kingdom of God. Those characterized by villainy will suffer shame and embarrassment before the judgment-seat and go off into eternal anhilation. “The righteous will then shine like the sun in the kingdom of their Father.” (Matthew 13:43; Daniel 12:3) After reading Matthew 12:35-37 compare the parable of the wheat and weeds (Matthew 13:37-43 and the sheep and goats (Matthew 25:31-46). Research the word judgment in the Christian Bible.
DN12:3 And those Saints possessing wisdom will shine like the sun; 114 and those who bring many to righteousness, like the everlasting stars, 115 even forever.
114 Those Saints possessing wisdom will shine like the sun: Two criteria are mentioned in this context: a) possessing wisdom; and, b) leading others to righteousness. Clearly those described by Jesus as righteous were not just charitable and hospitable. They were characterized by wisdom. The phrase is alluded to by Jesus himself at Matthew 13:43. It seems clear Jesus is applying Daniel 12:1-3 to the parousia and the judgment which follows.
The Greek LXX has the phrase here, KAI HOI SYNIENTES LAMPSOUSIN HOS HE LAMPOTES TOU STEROMATOS [Genesis 1:6-8 LXX]. Bagster’s renders this: “…shine as the brightness of the firmament.” Judging from the first use of STEROMATOS in Genesis 1:6-8 whether this shining is something visible in the Sky is left to personal interpretations. (Revelation 11:12, 13)
115 Those who bring many to righteousness, like the everlasting stars: As shown above those so glorified are seen to be wise as well as “bringing many to righteousness.” Here the parallel with “shine like the sun” is “like the stars [ASTERES].” So, both the atmosphere (firmament) as well as the stellar heavens are used as the example of glory. Compare 1 Corinthians 15:41.

Daniel 12:4 – Seal the Book

DN12:4 [The Angel said:] “And you, O Daniel, keep these words secret and seal the book until the time of the end. 116 Many will wander about, and knowledge will increase.” 117
116 Seal the book until the time of the end: It seems evident the Angel means the “Book” of Daniel. A study of the phrase “time of the end” seems to associate it with the desolation of Jerusalem. Interestingly, the Christian Bible’s use of the phrase “last days” is related to the end of Jerusalem and its temple. If this understanding is held then the book of Daniel would be sealed or closed to understanding until that period around the end of Jerusalem. We cannot help but note that Daniel is not quoted or alluded to other than by Jesus himself (John 5:29; Matthew 24:15). However, in the book of Revelation we see a Lamb given a biblion which he proceeds to unseal. In the process the Book of Daniel is referenced over four dozen times. (Revelation 5:1-19:21) Indeed, the understanding of Daniel is made clearer by a study of Revelation. In contrast to the prophet Daniel the Bible’s last book is not sealed. (Revelation 22:10) Thus, it would seem that the wisdom and increased knowledge mentioned in earlier verses would be particularly related to Daniel and Revelation. Those who have studied these prophecies and who turn others to righteousness are seen glorified in heaven. (Daniel 12:3)
117 Knowledge will increase: As above this “knowledge” is with regard to the book of Daniel. It is the book of Revelation which unseals the meanings in Daniel.

Daniel 12:5-13 – When or How Long?

DN12:5 Then I, Daniel, watched and look! there were two persons standing, one on each side of the river bank. DN12:6 At that moment one of these asked the ‘man’ dressed in white linen who was over the water of the river: “How long before these horrors end?” 118
118 How long before these horrors end: It seems fair to conclude that Daniel is concerned by the horror of the oppression against the Saints, his own people. He possibly wants to know how long it will last or when it will end?
DN12:7 I then heard the ‘man’ dressed in white linen as he raised his right and left hands to the Sky to swear by the Eternal One: “It will be three and a half years 119 as the strength of the people who are Saints are completely trodden 120 – then it will be consummated suddenly!” 121
119 It will be three and a half years: This is the interesting prophetic length of time which encompasses the Great Oppression. The period is first mentioned in Daniel 7:25 and repeated in Revelation 11:2, Revelation 12:14, Revelation 13:7. It is noteworthy that Jesus and James mention the period also. (Luke 4:24; James 5:17) It is the period of time the heavens are shut up so that no rain falls.
120 The strength of the people who are Saints are completely trodden: Likely referring to Daniel 7:21, 25. Compare Revelation 11:2 with Luke 21:24.
121 Then it will be consummated suddenly: Following the three and a half years of oppression against the Saints by the Small Power the conclusion, fulfillment or consummation will be brought about quickly.

DN12:11 From the time of the removal of the Daily Sacrifice 122 when the abomination of desolation is set up, 123 it will be one thousand two hundred and ninety days. 124
122 From the time of the removal of the Daily Sacrifice: Some place these verses in parentheses as though they may belong here. We have placed them in both places. It seems fitting to make two applications of this timing of things: a) in 66 CE the Jewish priests stopped the daily offering of sacrifices at the Temple in Jerusalem. (See Josephus.) And, b) the beginning of the Great Oppression against the Saints bringing their public testimony (Hebrews 13:15; 1 Peter 2:9-11) to an end as in the case of the Daily Offering.
123 When the abomination of desolation is set up: According to Luke 21:20 in the first case when the Roman armies came against Jerusalem in 70 CE. Though the “abomination of desolation” is not mentioned in Revelation it is possible one could draw a parallel with Revelation 13:5-7, 14-18.
124 One thousand two hundred and ninety days: One month longer than 1,260 days. These seem to run concurrently and thus there is one month at the end of the three and a half years for certain matters to occur.
DN12:12 Blessed the one who endures and survives until one thousand three hundred and thirty-five days! 125
125 Blessed the one who endures and survives until one thousand three hundred and thirty-five days: This 75 days after the end of 1,260 days and 45 days after 1,335 days. There seems a period of with two breaks following the great oppression of 1,260 days: a) 30 days; and, b) 45 days. These blessed who survive may be the same as the large crowd of Revelation 7:9-17.
DN12:8 However, though I heard this I could not understand so I asked: “Lord, what will be the last things?” 126
126 Lord, what will be the last things: Daniel addresses the Angel as “Lord.” Daniel is interested in the finale.
DN12:9 And the ‘man’ continued to tell me: “Go now, Daniel, because [the understanding of] these words are secret and sealed until the end-time. 127
127 The understanding of these words are secret and sealed until the end-time: No one will understand the words in the prophet Daniel until “the end-time” or “time of the end.” Research on this phrase in Daniel will show it is associated with the desolation of Jerusalem and its Temple. In other words, these words are sealed and secret until that period contemporary with the end of Jerusalem. It is interesting Jesus is the only one to allude to Daniel and then it is Jesus via the book of Revelation who references Daniel over four dozen times. Revelation gives some understanding and meaning to the prophet Daniel.
DN12:10 Many will be chosen by testing, 128 cleansed and whitened by purifying fire. 129 And the lawless shall continue in their lawlessness. 130 None of the lawless will not understand. 131 Those who are wise will understand.
128 Many will be chosen by testing: These “many” may be those who escape the oppression at the Appearing of Michael-Messiah. 2 Corinthians 8:2, “…a great test under oppression.” Revelation 2:10, “The Devil will throw you into prison so that you will be completely tested. Be faithful unto death and I will give you the crown of life.” Revelation 3:10, 11, “I will guard you in the hour of testing which is to occur upon the earth to put all those on earth to the test.” This “testing” is likely related to that sealing of Revelation 7:1-4, 9-17.
129 Cleansed and whitened by purifying fire: This cleansing and purifying process would be on those Saints alive in this prophetic context, during the Great Oppression before the Return of Christ. The testing will possibly involve those matters forced upon the globe by the wild Sea Beast. (Revelation 13:10) This imagery is also seen in Malachi 3:2, 3 in the context of Yehowah’s coming. Compare Ezekiel 36:25 and Revelation 7:14. Daniel 11:35: “And some with understanding will stumble, so that some are refined, cleansed and whitened until the end-time for the appointed time is ahead.”
130 Lawless shall continue in their lawlessness: This “lawlessness” is within the community of the Saints. Compare notes on MT 7:21-23, MT 13:41, MT 24:12; 2 Thessalonians 2:8.
131 The lawless will not understand: The vast majority of Christians living around the year 2,000 CE are ignorant of the Bible. Some sects have a stronger program for teaching the Bible. However, even among these most do not “understand” Daniel or Revelation. Those who “understand” the Biblical prophecies are few in number. There is a terrible warning here that the “lawless will not understand.” (Hosea 14:9)
DN12:13 As for you, Daniel, go and rest 132 [for there are yet days and seasons until the consummation]. 133 You will be resurrected in your lot at the consummation of the days.”
132 Daniel, go and rest: Daniel is a very old man and he has been sickened on more than one occasion during his visionary experiences. Perhaps the angel means this visionary pressure is over and he should now relax and get some rest. Or, it may be a way of telling Daniel he will rest when he dies and falls asleep in Hades. Compare death as sleep or rest at Job 14:12-15, John 11:11-14, and 1 Corinthians 15:6, 18, 51. Note such a rest has already been mentioned in Daniel 12:2. (1 Thessalonians 4:13)
133 For there are yet days and seasons until the consummation: The third century BCE Jewish Greek Bible, the Septuagint, includes this phrase. It may be the angel telling Daniel that the fulfillment or consummation lies in the future.