dowed leader of Israel, i.e., the Mashiach,
sprung from Israel itself, receives notice aa
being the final result and attestation of the vic-
torious conflict maintained, under the invisible
direction of the angel bs:"-:, against the ad-
versary of the theocracy, who appears in the
history of the nations. The absolute identity
of the Mashiach with ;n;i?3, whose spiritual
endowments and official relation.s were similar
to his, does not, however, become manifest
from this observation — as Hiivemick and others
assert — despite the appropriate and well-founded
ajyplicat.ion of the description to the glorified
Sou of man in person, in the New-Test, Apoca-
lypse, — any more than the direct identity of
Satan, the adversary of God in the angelic
world, with the New-Test, antichrist, who
stands under his a^gis, can be demonstrated," —
Every one that shall be found wrritteu in the
book ; or, " whosoever .shall find himself re-
corded in the book," The .A V. is literal. On
ba in the sense of " whosoever, quicunque" cf.
Isa. xliii. 7 ; 2 Sam. ii. 23. Ttie book is the
same as that mentioned in the similar passage,
Isa. iv. 3, and hence, the book of life ; cf. on
chap. vii. 10. It is, of course, not to be re-
garded as a "list of liriny Israelites" (cf. Psa.
Ixix. 2!) ; Ex. xxxii. 32) ; nor, prol)ably, as a
" record of those who shall be delivered in the
decisive hour and be permitted to live." It is
rather a record of those who shall inherit eternal
life, a "list of the subjects of Messiah's king-
dom " (cf. Hitzig on the passage), of those iclio
shall stand ujyproved in the judgment, whether
they live until it transpires, or are raised from
the dead to meet it, according to v. 2. Hof-
mann (Sehriftbew., I. 209) is in substantial
accord \vith this view — the " Divine register of
Israel, upon which are entered aU who truli/ be-
long to Israel," — while Ftiller arbitrarily applies
the expression in this place to the "book of
truth," chap. x. 21. — Verse 2. And many of
them that sleep in the dust of the earth ; ra-
ther, " and many of them that sleep under the
earth; " literally, " many of the sleupers of the
dii^t-land." IpS-.ia-Nl, " land, earth of dust"
{i.e., the dust of the grave, cf. Psa. xxii. 16, 30 ;
Isa. xxvi. 19, etc), is substantially equivalent to
" earth -dust, soU ; " the 5" S< '^"•i^. are those
who sleep the sleep of death in that dust of the
earth ; cf. Psa. xiii. 4 ; Job iii. 13 ; Jer. Ii. 39,
57; and also the New-Test. Kiiiiuuivm. KCKoiiir,-
jiivnt. — Shall awetke, some to everlasting life,
etc. While all the ancient Christian expositors
regard this as referring to the fimeral resurrec-
tion of the dead, and, among modems, Haver-
nick, Hofmann, Auberlen, Ziindel, Kliefoth,
etc., still agree with that view, which makes
2iy2
THE PROPHET DANIEL.
''many "to be equivalent to "all" (or trans-
'ates, with Hofmann, Sc/iriftbew., II. 2, 549.
"and in multitudes shall they arise from the
world of the dead "), a majority of writers since
Bertholdt (also Kranichfeld, Fidler, Kostliu, in
JStud. und Krlt.. 1S(J0, No. 2, p. 2.32) hold that
the many who awake from their sleep belong
xolelt/ til the niition iif Israel ; as Fuller expresses
it, p. o.j!) : the resurrection of the dead foretold
in this place is " not the last and general resur-
rection, but a partial one which precedes that,
and is confined to Daniel's nation." It is mani-
fest, however, that the Snal and general resur-
rection is here intended, (1) because the expres-
sion, the " sleepers of the dust of the earth " is
far too general in its character, to admit of its
being limited to the deceased Israelites ; (3) be-
cause the mention of the eternal punishment of
the wicked in the closing words of the verse
would be incomprehensible, and ser\-e no pur-
pose, if they refer only to Israelites who are to
be punished eternally (see the context immedi-
ately below); (o) further, S"iZ"i, which primari-
ly implies the iurmeasurable extent of the mul-
titude of the resurrected dead (cf. Hofmann's
rendering: "in multitudes"), may as well
designate the entire world of dead arising from
their graves as a large fraction of it — in the
same way as -n/'/ni or o\ -o/./.o/ is frequently
employed in the New Test, as synonymous with
-'iiTtr; cf., c.ej.. Matt. XX. 28 ; xxvi. 28, with 1
John ii. 2 ; 1 Cor. xv. 23 ; Rom. v. IT), 16, ndth
v. 13 ; * (4) if the earlier prophetic parallels, Isa.
xxvi. Ul ; Ixvi. 24 ; Ezek. xxxvii. 1-15, actually
do foretell a partial resurrection which is con-
fined to Israel (which can by no means be posi-
tively established, since they rest, without ex-
ception, on the pre-supposition of an ultimate
resurrection of a^huen, cf . Hofmann, Schriftbev.,
II. 2, 4(U et seq.), this "noil not involve that the
passage before us has a similar bearing; (5) on
the contrary, the expectation of a genered resur-
rection of the dead, whose existence is abun-
dantly evidenced in the Jewish apocalyptic litera-
ture (2 Mace. vii. 14) and in the New Test, (see
especially John v. 28 et seq. ; Acts xxiv. 15),
would require thrit there should not be wanting
Ijiisid testimonies to that-fact in the canoniad Old
Test, as icell, which would obviously be the case
if this passage referred exclusively to a particu-
lar resurrection of the Israelites ; (6) nor does
the intimate connection of the passage with the
preceding context, or, in other words, the con-
catenation of the eschatological prophecies in
vs. l-'S with the a!ra of the Autiochian-Macca-
baian troubles, as described in the preceding
chapter, militate against the universal character
of the resurrection in question. It is evident
that in the mind of the prophet that period of
trial was the immediate precursor of the end of
â– * Cf. Calvui on th.it passage: "Multos /tic ponit pro
OMNIBUB. ut certjim ent. Xeque Iufc tucutio dthet jiobif
ruidi-l nbsurda. Ann entm RABDINn oppuni' anuelus omni-
bus vel pauclfl, sed oj)poil!i UNI ; cfr, Rom. v. 16, 19." [Keil
observes that " the an^el has it not in view to prive a general
Btatcment resariiing the resurrection of the dead, but only
di.scloses on this i)riint that the final salvation of the people
shall not be limited to tl.ose still living at the end of the
great tribul.ition, but shall include also those who have lost
their lives durnig the iieriod of the tribulation," This,
however, seems an unneecssary liniitution of the •' many,'*
which Keil himself admits ''can only be rightly inter-
preted from the context." Stuart clearly argues that the
coiiucction gives it here the universal sense.}
the world. * As he viewed it, the end of the
persecution by Antiochus and the advent of the
Messiah to introduce a new and eternal period
of blessing were substantially coincident. He
saw nothing at all of the long series of yeaiB
that were to intervene between those Old-Test.
" teoes of the Mes.siah " and his actual birth and
incarnation, nor did he observe the many cen-
turies between His first and second advent, be-
tween the beginning of the end and the ultimate
end of all things, because it was inconsistent
with the nature of prophetic vision (cf. supra,
Eth.-fund. principles, etc., on chap. ix. No. 1).
The antitypical general judgment of all flesh
was identical with the typical judgment that
came upon the Old-Test, oppressor of God's peo-
ple, to his understanding ; and it is therefore
equally one-sided to deprive the judgment here
referred to of its universal character, and to re-
duce it to a special judgment over the good and
the wicked Israelites, as Bertholdt, Hitzig, and
the remaining rationalistic expositors contend,
— or to arbitrarily refer v. 1 to the deliverance
of Israel from the oppression of Antiochus, and
therefore interpret it typically and distinctively,
but vs. 3 and S to the general resurrection and
judgment, making them antitypical and eschato-
logical, so that an immense chasm between the
time of vs. 1 and 2 is postulated, of whose exist-
ence there is no indication in the text. Against
this arbitrary disruption of a description that
obviously forms a unit, see Hilgenfeld, Die Pro-
jiheten Ezra tmd Daniel, p. 84, and also Kran-
ichfeld, p. 402. A hiatus of centuries certainly
exists ; but it belongs between chajD. xi. 45 and
chap. xii. 1, and is of such a character that the
prophet could have been in no way conscious of
its presence. f — And some to shame, and ever-
lasting contempt. As the awaking "to ever-
lasting life " recalls Isa. xxvi. 19, so the arising
"to shame, to everlasting contempt" (TlStl'li
Stat, constr. of Ti'*'^!, similar to 11"?!, constr.
of lilST) suggests Isa. Ixvl 24. Cf. the New-
Test, expressions avao-acu; npiazuQ, John v. 29,
and rfdrarof iV-iTf^jof, Kev. xx. 14. — Fuller sup-
poses, very arbitrarily, that "the resurrection
to shame " is "merely a passing observation,"
which might be omitted from the passage with-
out damaging its meaning. On the contrary,
the mention of the eternal shame and torment
which await the wicked at the judgment is a
leading thought, which was not only suggested,
but positively demanded, by the recent mention
of the helpless and irretrievable ruin of ihe
antichristian madman (xi. 45), and which de-
serves consideration as a leading proof that toe
judgment here foretold is not to be distinctively
Jewish, but universal in its character, precisely
because of this undeniable reference to chap. xi.
45 b; see supra. No. 2. — 'V^erse 3. And they
* [This view is unnecessary, and places the prophet in a
false light. Daniel does not explicitly say that the^e eventd
are simultaneous, if we have rightly apprehended and ex-
pounded his language. He did not indeed clearly appre-
hend the hrngth of the int*'rval. but we :ire not warranted
hi saying that he was not aware there was any. Much lesa
does he assert it.]
t [Keil of course disputes this interval at the place
assigned to it by our author. Stuart als<j is unable to dis-
cover it there. Both lay undue stress upon the conuoctmff
link. '* lu that time."l
CHAP. XII. 1-13.
2fi3
that be wise shall shine as the brightness of
the firmament. There is no more reason here
than in chap. xi. 33, 35, to translate S^i"2"4;"2ri
otherwise than " the wise, prudent, or under-
standing" ones. It does not characterize the
pious generally (who were designated as the
"many." ""?-• i^ chap. xi. 33, and who are
again mentioned by the same term in A of this
verse), but " those who were prominent among
the people by their piety, fidelity, and stead-
fastnes.s, wlio accomplished more than others by
word and deed, and suffered more than others
for the holy covenant" (Fuller). It is self-evi-
dent that the activity of .such theocraticaUy
wise or prudent persons would include the work
of teaching, but this does not involve the neces-
sity of rendering c-ji-u."": directly by " teach-
ers." This over-precise adaptation of the idea
is not established by the parallel 3''?'in "'p'^i::^,
nor by the designation of Jehovah's servant by
;"'3w", in Isa. lii. 13 (against Hitzig). On the
other hand, the too general and diluted renc'er-
ing. " pious, well-disposed ones " (de Wette), has
no sufficient support, e.g., in Matt. xiii. 44 ; for
Christ's statement respecting the "righteous"
in general, that "they shall shine as the sun in
the kingdom of their Father," is a free applica-
tion, but not a translation or an explanation of
this pa,ssage. — On the comparison of the shining
of the "wise (1'~I~, properly, "to radiate
brightness, to shine brightly "; with that of the
bright arch of heaven (?^p~, " the firmament,"
cf. the expositors on Gen. i. 0), see especially
Ex. xxiv. 10 ; also Ezek. i. 22, 20, etc. — And
they that turn (the) many to righteousness,
as the stars for ejex and ever. The words
^"2~n ip"'~iQ seem to have been borrowed
from Isa. liii. 11, but do not on that account
justify the assertion of Krauichfeld, that only
originators of the righteousness mediated by the
2)riextly function, — hence prie.sts, "who take
away the sins of the people through the sacra-
fieiiU ceremonial " — are to be understood there-
by ; — a view concerning p^'lSn that is entirely
too contracted, and, at the same time, interpo-
lating in character, which finds no support either
in the former mention of theocratic sacrifices
(vii. 23; viii. 11, 13; ix. 26), or in the passage,
chap. ix. 24. — The stars are mentioned as sym-
bols of the heavenl.v condition of the righteous
who have been glorified after the image of God
in I Cor. xv. 40 et seq. ; Rev. ii. 2S ; cf. also
supra, on chap. viii. 10.
Verse 4. Condndiny exhortation of the prophe-
syiny angel. But thou, O Daniel shut up (or
"conce.al") the words, and seal the book.
The " words" and the " book " can hardly de
signate the entire book of Daniel's prophecies,
but refer merely to the final vision, chap. xi. 2-
xii. 3 (Hiivern., Von Leng. , Kranichf. , Fiiller,
etc., are correct!. On ^CO as denoting a lim-
ited section of connected writing, which occu-
pies a single roll. cf. Neh. i. 1 ; Jer. li. 63 ; also
supra, on chap. i-x. 2.* On criO. "to conceal,"
* [Keil, on the ether hand, inclines (with Bertholdt, Hit-
sig, Aubeilen, KUefoth) to "understand by "nDDn the
— i.e., to preserve in secret, or not publish it —
and 2rn, " to seal," which is added to strength-
en the idea, see on chap. viii. (i. Neither of the
words was to be taken literally, of course
(against Hitzig). What the .angel required of
the prophet, and to which the latter doubtiesi
consented, was merely that lie should avoid any
intentional or inconsiderate publishing of the
prophecy, hence, that he should transmit it into
chaste, approved, and trustworthy hands, that
would be prepared to treat it in accordance with
its mysterious and awe-compeUing subject. — To
the time of the end; i.e., until the juncture
indicated in v. 1, to which the entire prophecy,
beginning with chap. xi. 2, is directed. — Many
shall run to and fro, and knowledge shall b i
increased ; rather, ' ' many shall search it
through, and the understanding shall become
great." ^acJa"^, properly, "they shall run
about," namely, for the pur'jiose of searching or
investigating ; cf. Jer. v. 1 ; Am. viii. 12; Zech.
iv. 10 ; 2 Chron. xvi. 9. The interpretation by
"wandering abont, roving about without a
guide " (as contrasted with the assured guidance
afforded by God's word), which was advocated
by J. D. Michaelis and Von Lengerke, cannot be
established ; nor can the sense of '" careful read-
ing," which was adopted by Maurer, Hitzig,
Kwald, etc., be demonstrated, despite the cita-
tion of the rabbinicid ~2'r, 2^23, " a line (of
reading), a straight line," which is alleged as
underlying the words in the text. — The whole
observation was evidently intended to assign a
reason for the exhortation to conceal the im-
parted prophec3', and treat it saci-edl.v, and to
prevent its falling into profane hands ; for that
prophecy w'as not unimportant and ordinary in
its character, but a means to secure to many,
who should zealouslj- examine it in the future,
a deeper insight into the ways of God, the con-
troller of aU earthly f'^rtunes. For that reason
it would be sinful to profane it. [" If Daniel,
therefore, must only place the prophecy securely,
that it may continue to the time of the end, the
sealing then does not exclude the use of it in
transcriptions, and there exists no reason for
thinking that the searching into it will take
place only for the first time in the end" (Keil).]
Verses 5-7. •Solemn averment, by oath, of the as-
sured realizing of the prophecy until a determined
point in the future — namelj', until the expira-
tion of the mystical three and a half years, to
whose close the prophet had already been re •
ferred, chap. vii. 25 (cf. viii. 14; ix. 27). The
recurrence of this comforting designation of
time indicate.s that the contents of these vereea
to the end of the chapter are designed tj form an
epilogue, not merely to the last prophetic vision
(chap, x.-xii. 3), but to the entire prophetic
whole book. For, as Kliefoth remarlcs, fhe angel will close,
ver. 4, the last revel.ition, and alon? with it the whole pro-
phetical worlc of Daniel, and dismiss him from his propheti-
cal ofllce, as he afterwards, ver. 13. does, after he has given
him, vers. 5-1'i. disclosures re£;arding the periods of these
wonderful things that were announced. He must seal the
book, i.e., guard it securely from dicfiguremeut^ ' till the
time of the end,' because its contents stretch out to the end.
Cf. ch. viii. 2ti, where the reason for the sealing is stated in
the words, â– for yet it shall be for many days.' Instead of
such a statement as that, the time of the end is here briefly
named as the termhmt, down to which the revelation
reaches, in harmony with the cotitents of ch. xi. 411-xii. S,
which comprehends the events of the time of the end."]
264
THE PROPHET DANIEL.
part of the book, and even to the whole book
itself. The new scene, however, which begins
with this verse, and serves to introduce the epi-
logue, obviously occupies a more intimate rela-
tion to the scene, chap. x. 4 et seq., which
introduces the last great vision, than to the
others, and may even be regarded as a resump-
tion of that scene, with but little modification.
Compare, on the one hand, the words indicating
a new beginning, " Then I, Daniel, looked," etc.,
which recall chap. x. 5, and, on the other hand,
the circumstance that the principal person in
the former sceue, the mighty angelic prince,
"clothed in linen," still continues to be the
principal person in word and action (v. 6 et seq.),
although two other angels, who had not been
present hitherto, now appeared (as witnesses of
the oath to be taken by him ; see immediately
below), so that the number present was now
double its former size, when only Daniel and the
angelic prince in linen clothing were on the
scene. — And behold, there stood other two;
i.e., other than the one who had hitherto spoken
and who again resumes in v. 7, — other than the
priestly angelic prince in Unen garments, n^ir!??
is certainly not used with reference to the
speaker introduced in v. 6 (Hengstenb. ), but
refers, as it always does, to what has been pre-
viously mentioned, so that it distinguishes two
other persons besides the angel who was thus
far the speaker ; and these enter into the pro-
phet's range of vision at this point. There can
be no doubt that these persons were likewise
angels ; and the following verses leave no room
to question that their number was precisely two,
that they might be recognized as witnesses to
the oath in v. 7 ; cf. Deut. xix. 15 ; xxxi. 38 ; 2
Cor. xiii. 1, etc. (thus correctly. Hitzig, Kran-
ichfeld, and in substance KUefoth also). It
would be useless, however, to venture any sup-
position as to who the two angels were, for the
simple reason that the writer did not see fit to
furnish their names. It is scarcely probable
that they were Gabriel and Michael, for Daniel
would certainly have noticed t/ieir presence,
since he had already mentioned these two chief
princes among the angels in several instances.
Probably angels of inferior rank are to be con-
ceived of, since they were capable of being wit-
nesses in the present case. Whether they were
identical with the two saints whom the prophet
heard conversing together in chap. viii. 13, or
not. must remain undecided. In any case, the
following theories, which conflict with the con-
text, must be rejected : (1) that one of the two
^"";r'?* "was Gabriel, whose disappearance was
nowhere mentioned (Von Lengerke) ; (2) that
one of them was Gabriel, but the other was a
different angel, who was already introduced in
the fonner scene, chap. x. 5 et seq., but had not
yet been designated by name (thus Havemick,
who consequently finds the three angels of this
scene present in chap, x., without exception,
but without being clearly distinguished from
each other) ; (3) that the D^~ns were the guar-
dian angels or princes of Persia and Graecia,
mentioned in chap. x. 20 (Jerome, Luther, Gro-
tius, Sanctius, etc.); (4) that they were Judas
and Simon Maocabieus (! — so J. D. Michaelis) ;
(j) that they were the representatives of all who
in the future should wait for the kingdom ol
God and inquire after the time of its comuag
(Cocceius) ; (6) that they were a mystical per-
sonification either of the law and prophecy (thus
a gloss in the margin of the cod. Chisiitu.) or of
reason and imagination (rabbins, e.g., Jos. Jac-
chiades). M. Geier already remarks respecting
these and other theories of a similar character :
" Ilcec figmenta sunt hominum, textus auctorilatt
destituta." — The one on this side of the bank oi
the river, and the other on that side of the
bank of the river ; rather, "the one here on the
bank of the river, the other yonder on the bank,"
etc. "IS";!!, usually the Heb. name for the Nile
(which in the Egypt, itself is called /or [Saiiid.jero ,
Memf hit. jaro] ; cf. Gesen.-Dietr. , s. v., ^k"),i8
here used to designate the "great river " Tigris,
chap. X. 4. The reason is probably to be found
in the fact that at an early period "S"". had
acquired a purely appellative signification =
iiljn "njvl, as may appear from the poetic
use of 0"''^.'*'^ in the sense of "channels" (cf.
Job xxviii. 10; Isa. xxxiii. 21). It is useless
for Hitzig and Kranichfeld to deny the purely
appellative use of "is"] in this place, and to con-
tend instead that the Tigris is here termed the
Nile by way of metonymy — from which position
they deduce consequences of a more or less
arbitrary character ( the former, that this desig- .
nation reveals that the £ingel who had hithrf
spoken, and who now, v. G et seq., hoveft
over the water, was the giiardian spirit of Egy
[cf. on chap. x. 5] and also that the author i -
the entire book was of Egyptian descent [!] ; the
latter, that " the metonymical co-ordination •i
fact of the Nile, representing Egypt, and the
Hiddekel, the representative of the coming time
of trouble [?], was designed to indicate a second
Egyptian deliverance"*). — Verse G. And one
said to the taaja clothed in linen, etc. The
subject of "l^S*'! is certainly not " each of the
two, the one on this side and one on the other "
(Theod., Syr., Kranichl, Kliefoth), but rather
only one of them (D"?! "in?<7! Ibn-Ezra), as the
analogy of chap. viii. 13 clearly suggests, and
probably the one nearest to the prophet, on the
same side of the stream as the latter, and the
only one whom he could hear. This angel
represents the prophet himself in his inquiry,
similar to chap. viii. 13 (cf. v. 14) ; Jerome ii
therefore not in the wrong to that extent, when
he substitutes " f J dixi" for " f < dij:it (alter
eorum)" without further question. — Which
upon (or "above") the waters of the river;
supply "stood," or "hovered." This hovering
over the waters of the Tigris denotes a new
position, which was not meniioned in connec-
tion with the former introduction and descrip-
tion of the "man clothed in hnen," chap, x.,
and with which chap. viii. IG is probably not to
♦ [Keil (after Kliefoth ) thus moderates the latter popition :
*' The nvcr Hiddekel (Tigris) was a figure of the Persian
worid-power, through whose territorj it flowed (cf. for the
prophetic tyi)€, Isii. viii. 6. 7 : Psa. c.\xiv. 3. 4), and the
designation of the river as "^K*^, Xile, contains an allusion
to the deliverance of Israel from the power of Egypt, whicb
in itfi essence was to he repeated in the future.'^]
CHAP. XII. 1-13.
205
be compared (see on that passage). The fact j
that the revealing angel hovered over the stream
was hardly for the mere purpose of placing him 1
between the two inquiring angels on its banks,
nor was it merelj designed to recall the brood-
ing of God's Spirit over the waters, Gen. i. 2
(Hitzig), but rather serves to designate the
mighty and swiftly flowing stream of the Tigris
— as formerly the sea (chap. vii. 2) — as a symbol
of the surging world of nations over which
'■the good spirit o£ the world-power" exercises
sway as a beneficent and guiding principle of '
order (so FiiUer, probably with correctness ; but ,
he combines with it the extremely forced hy-
pothesis that the angels on the banks of the
river were intended to denote the two-fold end
of the world-period, hence the two manifesta-
tions of Christ, the first in lowliness and the
second in glory !) — How long to the end of the
wonders? i.e., "when C"^""?, here equiva-