---
title: "Daniel 12 - Study King James Bible with keil and delitzsch old testament commentary"
description: "Read Daniel 12 with keil and delitzsch old testament commentary commentary. 1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as n"
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---

[ Read](/kjv/daniel/12)[ Commentary](/study/daniel/12)[ Interlinear](/interlinear/daniel/12) Audio

 1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation *even* to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.

 2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame *and* everlasting contempt.

 3 And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.*

 4 But thou, O Daniel, shut up the words, and seal the book, *even* to the time of the end: many shall run to and fro, and knowledge shall be increased.

 5 ¶ Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.**

 6 And *one* said to the man clothed in linen, which *was* upon the waters of the river, How long *shall it be to* the end of these wonders?*

 7 And I heard the man clothed in linen, which *was* upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that *it shall be* for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these *things* shall be finished.*

 8 And I heard, but I understood not: then said I, O my Lord, what *shall be* the end of these *things*?

 9 And he said, Go thy way, Daniel: for the words *are* closed up and sealed till the time of the end.

 10 Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

 11 And from the time *that* the daily *sacrifice* shall be taken away, and the abomination that maketh desolate set up, *there shall be* a thousand two hundred and ninety days.**

 12 Blessed *is* he that waiteth, and cometh to the thousand three hundred and five and thirty days.

 13 But go thou thy way till the end *be:* for thou shalt rest, and stand in thy lot at the end of the days.*
 
[Daniel 11](/study/daniel/11) [Hosea 1](/study/hosea/1)

## Commentary

 To verse 1
 
ההיא וּבעת points back to קץ בּעת ([Daniel 11:4](/kjv/daniel/11/4)). At the time of the end, in which the hostile persecutor rises up to subdue the whole world, and sets up his camp in the Holy Land to destroy many in great anger and to strike them with the ban ( החרים , [Daniel 11:44](/kjv/daniel/11/44)), i.e., totally to outroot them ([Daniel 11:40-45](/kjv/daniel/11/40-45)), the great angel-prince Michael shall come forth and fight for the people of God against their oppressor. Regarding Michael, see under [Daniel 10:13](/kjv/daniel/10/13), p. 771. “Who stands over the sons of thy people,” i.e., stands near, protecting them (cf. for על עמד in the sense of coming to protect, [Esther 8:11](/kjv/esther/8/11); [Esther 9:16](/kjv/esther/9/16)), describes Michael, who carries on his work as Israel's שׂר ([Daniel 10:21](/kjv/daniel/10/21)). That Michael, fighting for Daniel's people, goes forth against the hostile king ([Daniel 11:45](/kjv/daniel/11/45)), is, it is true, not said *expressis verbis*, but it lies in the context, especially in the עמך ימּלט (*they people shall be delivered*) of the second half of the verse, as well as in the expressions regarding Michael, [Daniel 10:13](/kjv/daniel/10/13) and [Daniel 10:21](/kjv/daniel/10/21). 

But the people of God need such powerful help for their deliverance, because that time shall be one of oppression without any parallel. The description of this oppression seems to be based on [Jeremiah 30:7](/kjv/jeremiah/30/7) (C. B. Michaelis, Hengstenberg); but that which is there said is here heightened by the relative clause (cf. [Joel 2:2](/kjv/joel/2/2)), which enlarges the thought, [Exodus 9:18](/kjv/exodus/9/18), [Exodus 9:24](/kjv/exodus/9/24). This צרה עת (*time of distress*) is the climax of the oppression which the hostile king shall bring upon Israel, and occurs at the same time as the expiry of the last (the seventieth) week, [Daniel 9:26](/kjv/daniel/9/26). “The salvation of Israel ( ימּלט ), which is here thought of as brought about under the direction of Michael, coincides essentially with the description, [Daniel 7:18](/kjv/daniel/7/18), [Daniel 7:25](/kjv/daniel/7/25)., 14, [Daniel 9:24](/kjv/daniel/9/24).” Thus Kranichfeld rightly remarks. He also rightly identifies the continued victorious deliverance of Israel from the oppression ([Daniel 12:1](/kjv/daniel/12/1)) with the setting up of the Messianic kingdom, described in [Daniel 7:2](/kjv/daniel/7/2), [Daniel 7:9](/kjv/daniel/7/9), and finds in this verse ([Daniel 12:1](/kjv/daniel/12/1)) the Messianic kingdom dissolving the world-kingdoms. 

With this the opposers of the genuineness of the book of Daniel also agree, and deduce therefrom the conclusion, that the pseudo-Daniel expected, along with the overthrow of Antiochus Epiphanes, the appearance of the Messianic kingdom of glory. This conclusion would be indisputable if the premises from which it is drawn, that ההיא בּעת (*at that time*) is the time of Antiochus, were well founded. All attempts of believing interpreters, who, with Porphyry, Grotius, Bleek, v. Lengerke, Hitzig, and others, find the death of Antiochus prophesied in [Daniel 11:45](/kjv/daniel/11/45), to dismiss this conclusion, appear on close inspection to be untenable. According to Hävernick, with ההיא וּבעת (*and at that time*) a new period following that going before is introduced, and that ההיא בּעת means *at some future time*. The appearance of Michael for his people denotes the appearance of the Messiah; and the sufferings and oppressions connected with his appearance denote the sufferings which the people of Israel shall endure at the destruction of Jerusalem by the Romans, but which shall be most fully realized only at the second coming of the Lord, [Matthew 24:21-22](/kjv/matthew/24/21-22). But this explanation is shattered against the ההיא בּעת , which never has the meaning “at some time,” i.e., in the further future, and is refuted by the following remark of Hitzig: - ”Not once,” says he, with good ground, “can the words ההוּא בּיּום be proved by such passages as [2 Kings 3:6](/kjv/2-kings/3/6); [Isaiah 28:5](/kjv/isaiah/28/5); [Genesis 39:11](/kjv/genesis/39/11), to have the meaning of *at that day*; in ההיא בעת we may not by any means seek such a meaning, and the copula here puts a complete barrier in the way of such arbitrariness. Moreover, if the epoch of Antiochus Epiphanes was indeed a time of oppression, who could a reader then not refer this ההיא to the time of that king described in the foregoing chapter?” Finally, משׂכּילים (*intelligentes*), [Daniel 12:3](/kjv/daniel/12/3), refers back to the עם משׂכּילי who helped may to knowledge, and who lost their lives in the persecution ([Daniel 11:33-34](/kjv/daniel/11/33-34)), and now are raised to eternal life. 

(Note: These arguments extend also to the overthrow of Ebrard's view, that the expression “to this time” refers to the time after Antiochus Epiphanes shall have died.) 

Hävernick, however, was right, in opposing those who refer [Daniel 12:1](/kjv/daniel/12/1) to the period of persecution under Antiochus, in arguing that the statement of the unheard-of greatness of the affliction is far too strong for such a period, and at the same time that the promise of the deliverance of those that shall be found written in the book does not accord with that Syrian oppression, although he is in error when he interprets the appearance of Michael of the first appearance of Christ. This interpretation receives no support either from [Daniel 9:26](/kjv/daniel/9/26) or from [Matthew 24:21-22](/kjv/matthew/24/21-22), because both passages treat of the coming of Christ in glory. But if the reference of this verse to the appearance of Christ in the flesh is inconsistent with the words, still more so is its reference to the period of Antiochus. Those interpreters who advance this view are under the necessity of violently separating [Daniel 12:1](/kjv/daniel/12/1) from [Daniel 12:2](/kjv/daniel/12/2), [Daniel 12:3](/kjv/daniel/12/3), which undoubtedly treat of the resurrection from the dead. 

According to Auberlen, who has rightly conceived that the משׂכּילים , [Daniel 12:3](/kjv/daniel/12/3), allude to the משׂכּילים , [Daniel 11:33](/kjv/daniel/11/33) and [Daniel 11:34](/kjv/daniel/11/34), the הרבּים מצדּיקי to the לרבּים יבינוּ , [Daniel 11:33](/kjv/daniel/11/33), [Daniel 12:2](/kjv/daniel/12/2), [Daniel 12:3](/kjv/daniel/12/3) do not intimate any progress in the development of the history, but by mentioning the resurrection only, are referred to the eternal retribution which awaits the Israelites according to their conduct during the time of great persecution under Antiochus, because, as C. B. Michaelis has said, *ejus* (i.e., of the resurrection) *consideratio magnam vim habet ad confirmandum animum sub tribulationibus*. As to the period between the time of trial and the resurrection, nothing whatever is said; for in [Daniel 12:2](/kjv/daniel/12/2), [Daniel 12:3](/kjv/daniel/12/3) every designation of time is wanting, while in [Daniel 12:1](/kjv/daniel/12/1) the expression “at this time” twice occurs. Thus Hengstenberg (*Christol*. iii. 1, p. 6) has remarked, “Whether there be a longer or a shorter time between the tribulation of the Maccabean era and the resurrection, the consolation from the fact of the resurrection remains equally powerful. Therefore it is so connected with the deliverance from the persecution as if the one immediately followed the other.” But with this it is conceded that the resurrection from the dead is so associated with the deliverance of Israel from the tyranny of Antiochus as if it came immediately after it, as the opponents of the genuineness of the book affirm. But this interpretation is obviously a mere make-shift.

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