Daniel 12

¹⁹ Bible scholars have differing interpretations of verses 23–25. For example, the ten kings come from the fourth kingdom, but not necessarily at the same time. The fourth kingdom may, in a sense, still be continuing; it may represent all ungodly worldly powers still in existence.

The “little horn,” the king who speaks against God (verse 25), has been identified with the man of lawlessness mentioned by Paul in 2 Thessalonians 2:3–4,8, and also with the antichrist mentioned by John in 1 John 2:18; 4:3. This “little horn” will oppress the saints for a time, times and half a time (verse 25)—that is, for a year, two years, and half a year—a total of three and a half years.

²⁰ It is the Messiah who will judge the nations; God has given Jesus the authority to judge (see John 5:22,27).

²¹ In verse 10, the starry host refers to Jewish believers—those who God had said would be as numerous as the stars (Genesis 15:5; 22:17).

²² The temple (sanctuary) that Antiochus desecrated was the one built by the Jewish exiles after their return to Jerusalem.

²³ In 168 B.C., Antiochus removed the Lord’s altar in the Jerusalem temple and replaced it with an altar to the Greek god Zeus, on which Antiochus then made human sacrifices. Daniel may have been referring to this evil act when, in Daniel 9:27, he mentions an abomination that causes desolation. Also a later “abomination” occurred in 70 A.D., when the Romans desecrated the temple before destroying it. Jesus referred to this later “abomination” in Matthew 24:15; Mark 13:14.

²⁴ Each morning and evening the Jews were required to offer a sacrifice at the temple (see Exodus 29:38–39). Thus the number 2,300 probably refers to the number of sacrifices offered over a period of 1,150 days. This was indeed the length of time between the removal of God’s altar by Antiochus and its restoration about three years later. The feast of Hanukkah, still celebrated by Jews today, commemorates the reconsecrating of the sanctuary at that time.

²⁵ The time of the end means the “time of the world’s end,” the “end times.” However, Daniel’s vision here only goes up to the death of Antiochus in 164 B.C. We can look at Antiochus as a forerunner of an even more evil individual who will come at the end of the world: the man of lawlessness (2 Thessalonians 2:3–4,8) or the antichrist (1 John 2:18; 4:3). In other words, Daniel’s vision will be fulfilled not only in the time of Antiochus but also, in a more final way, in the time of the antichrist.

²⁶ See footnote to comment on Daniel 2:1–9.

²⁷ Although the Old Testament prophets, together with Jesus and the New Testament writers, spoke much about the events that will take place at the time of the end (verse 17), it is difficult to be sure of the order in which they will occur and how they will all fit together. However, when they actually begin to occur, we will be able to better understand what is happening, and the words of the Bible concerning future events will become clearer to us.

²⁸ Daniel could have picked three dates to mark the beginning of the Exile, corresponding to the three groups of exiles taken to Babylon:605 B.C., 597 B.C. or 586 B.C. He based his calculation on the first date—which was the date of his own exile.

²⁹ Daniel called Gabriel a man (verse 21); Gabriel appeared in human form and spoke in human speech. Angels are called “men” elsewhere in the Bible (Genesis 18:1–2; Luke 24:4; Acts 1:10).

³⁰ The most holy probably refers to the millennial temple described in Ezekiel Chapters 40–48.

³¹ This decree does not specify the rebuilding of Jerusalem; rather, it deals with the reestablishment of the temple worship. However, Ezra could rightly assume that the reestablishment of worship would require a secure and viable city surrounded by a protective wall.

³² Verse 27 is difficult to understand and Bible scholars have different opinions about its meaning. Here the term abomination that causes desolation seems to refer to a terrible act against God to be committed by the antichrist at the end of the world.

The term “abomination that causes desolation” is also used to refer to the defiling of the temple by Antiochus in 168 B.C. (see Daniel 8:9–12 and comment). And Jesus used the same expression to refer to the defiling and destruction of the temple by the Romans in 70 A.D. (Matthew 24:15; Mark 13:14).

³³ Some scholars have argued that the issuing of the decree to rebuild Jerusalem (verse 25) was not the decree issued to Ezra in 457 B.C. but rather was the commission given to Nehemiah in 446 B.C. to rebuild Jerusalem (see Nehemiah 2:5–8). Counting by lunar or “prophetic” years (360day years, commonly used in those days), this also would confirm Daniel’s prediction. By either interpretation, the Lord revealed to Daniel the exact year that Jesus’ Messianic ministry would begin.

³⁴ The third year of Cyrus was 534 or 535 B.C. Darius the Mede had ruled on Cyrus’ behalf for the first year or so following the fall of Babylon (Daniel 5:31; 9:1).

³⁵ In these last three chapters of Daniel, we are given a glimpse of the heavenly realms and of the spiritual forces of evil that operate there (Ephesians 6:12). We also see God’s angels at work, especially the angel Michael, the great prince who protects [God’s] people (Daniel 12:1; Revelation 12:7–9). Notice that our prayers affect not only events on earth but also events in heaven. We, as believers, are linked with the heavenly hosts of God, who act on our behalf (Hebrews 1:14). They are always ready to come to our aid and to protect us from Satan’s evil schemes.

Notice also that the prince of the Persian kingdom was allowed to detain one of God’s angels for three weeks (verse 13). God could easily have prevented it; He could destroy all Satan’s forces in a second if He wished. For His own purposes, however, God has allowed Satan to oppose Him, just as He has allowed humans to oppose Him. But Satan is always under God’s control; he can only do what God allows (see Job 1:12; 2:6).

³⁶ In verse 26, the kingdom referred to is the land of Israel—though Israel was not a true “kingdom” at the time, since it had no king.

³⁷ In verse 22, the prince of the covenant may be Onias, the Jewish high priest, who was murdered in 170 B.C.

³⁸ This resistance movement became known as the “Maccabean revolt”; it took place between 166 and 142 B.C. For further discussion of this and other events that took place in the period between the Old and New Testaments, see General Article: The Period Between the Testaments.

³⁹ The Israel of the end times will be made up of believers in Christ, Israel’s Messiah. Some of these will be Jews who have placed their faith in Christ; others will be Gentiles. The Gentiles will be grafted into the nation of Israel (Romans 11:24–32); believing Jews and Gentiles will become one new man, one new household of God, one new spiritual nation (Ephesians 2:11–22). Paul calls this nation the Israel of God (Galatians 6:16). And even now, through the Church, God is at work creating this “nation” of believers and preparing it for the final struggle that lies ahead at the end of history (see verses 36–45 and comment).

⁴⁰ Concerning the end times, the Old and New Testaments have different emphases. The Old Testament writers focused on this world, on this earthly life, on the earthly nation of Israel. The Old Testament prophets predicted the restoration of Israel as an earthly nation ruled by their Messiah. The New Testament writers, while not negating the Old Testament, went beyond it; they emphasized eternal life in an entirely new heaven and earth. The two emphases are complementary; they are both true.

⁴¹ The angel may be referring in verse 7 to the final seven years—the seventieth “seven”—just before Christ comes again. In the middle of that “seven,” the antichrist will begin his terrible attack on God’s people (Daniel 9:27). They must endure distress for a time, times and half a time (three and a half years); then God will deliver them (see Daniel 7:23–25). All times are in God’s hands; He will never let His people experience more than they can bear (1 Corinthians 10:13).

⁴² Other prophecies related to this final conflict are found in Zechariah 14:1–9; Revelation 16:14,16; 19:11–21.

⁴³ In verse 10, notice that the wicked will continue to be wicked right up until the end (see 2 Timothy 3:13); but the righteous will be purified, made spotless and refined (see Daniel 11:35; 1 Peter 1:6–7). It is through trial and testing that God refines His people (see Exodus 15:25–27; Psalms 22:1–2; 44:9–22 and comments).

⁴⁴ The wicked acts of Antiochus Epiphanes (Daniel 11:21–32) were a foreshadowing of these final acts of the antichrist.

⁴⁵ In Revelation 11:3 and 12:6, a 1,260–day period is mentioned, which equals three and a half lunar or “prophetic” years (a 360–day year). All of these numbers are close to the actual time, times and half a time (three and a half years) mentioned here in verse 7 and also in Revelation 12:14. In every case, a limited time period is being described, during which God will allow the wicked to persecute the righteous.