Daniel 12:8

Dan 12:8 And I heard, but I understood not: then said I, O my Lord, what [shall be] the end of these [things]?

Ver. 8. And I heard, but I understood not.] This he ingenuously confesseth, for the best know but in part. {1Co 13:12} And if any man thinketh that he knoweth ought, he knoweth nothing yet as he ought to know. {1Co 8:2} Let this be noted by such as profess to know, beyond the periphery of human knowledge, all that is knowable. Any created understanding is but, as Aeschylus saith of fire stolen by Prometheus, παντεχνου πυρος σελας, a spark of the all-wise God’s fire. The prophets themselves understood not some things that were shown unto them without a further light from the Father of lights, whose alone it is to enlighten both organ and object, as Plato {a} also could say.

What shall be the end of these things?] An end he much desired, and the angel for him. {Dan 12:6} But men must have patience, and wait God’s end. "Ye have need of patience or tarryance," saith the apostle, {Heb 10:36} "that after ye have done the will of God (and suffered it too, grievous though it be for the present) ye may receive the promise." Good men find it often more easy to bear evil than to wait till the promised good be enjoyed.

{a} οψιν τε ποιει οραν και τα ορωμενα πρασθαι. - Lib. vi. De Rep.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Dan_12:8

And I heard, but I understood not.

The Aspect of the Times

I. CONTEMPLATE SOME OF THESE WONDERS--THE CALAMITIES OF THE CHURCH.

1. It is a wonder that the Church of God should be exposed to calamity.

2. That they should sometimes be so great and overwhelming.

3. That they have come visibly from the hand of God, and are accompanied with evident tokens of His displeasure.

4. The duration of the calamity is often another wonder.

5. And it is a wonder that the Churchs calamities produce so little effect. Now proceed to specify some particulars in our present situation which furnish ground for anxious wonder.

(1) It is a dark and portentous spot in our sky that the progress of knowledge should be accompanied with so much infidelity and irreligion.

(2) Another ominous cloud is the engrossing attention to politics, and the indifference or aversion shown to religious privileges amidst the struggle for those of a civil nature.

(3) Another is that those who had so long pleaded for a national reformation of religion should have abandoned that plea at the very time when Providence seemed to present the opportunity of prosecuting it with some measure of success.

(4) Another, that a spirit of determined hostility against the religious establishments of the country should have displayed itself at the very time when a revival of evangelical religion began to make its appearance in them, and internal exertions were making to reform their abuses.

(5) Another, that the late revival of evangelical doctrine should have been followed and checked by enthusiastical extremes.

II. THE EXERCISE AND CONDUCT BECOMING TO US IN CONTEMPLATING AND ENQUIRING INTO THESE WONDERS.

1. Such enquiries should be conducted with holy adoration of the doings of God.

2. With deep humility.

3. In the exercise of fervent prayer.

4. With firm faith in the preservation of the interests of religion, and the deliverance of the Church. (T. MCrie D.D.)

The Reservations of God

Who can be so perplexing as God? It is the glory of God to conceal a thing. We think we have got an answer when we have got a reply. There is a great sound of thunder in the air, but what it all means not even Daniel can tell Yet the thunder is very useful; the thunder is the minister of God. There are mountains that have never been climbed; if they had been climbed they had been vulgarised. The pinnacles of the church were not made to be stood upon. Daniel asked a question and received all these words in reply, and no man knows what they mean. There they are, and they are useful every one of them. Who would be without the mystery? Who would have an earth without the sky? it would not be worth having. Yet the earth is underfoot and comparatively manageable; we can dig it, plough it, put stones into it with a view of putting up a house which the earth will always try to cast out; for the earth does not like masonry, the earth does not like to be violated. But the sky no man has touched. The sky is the best part of us. We get all our vegetables out of the sky, though we think we do not. All the flowers are out of the sun, though we think we planted them. So easily may we be misled by half-truths and by mere aspects of facts! Yet we cannot do without astronomy. We may have it as a science, it is not every mouth that can pronounce long words, but we must have it as a sovereign and gracious effect. What, then, have we to do? We have to do three things. First we have to attend to the practical. Many men have been trying to make out the meaning of the twelve hundred and ninety days who have never kept one of the commandments. If we are to understand the apocalypse we must first keep the commandments. If we would enter Heaven we must keep the commandments first. Do the little which you do know. What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? O thou foolish soul, trying to make out the meaning of the twelve hundred and ninety days, and forgetting to pay the wages of the hireling, forgetting to cool the brow of fever. Then, secondly, we are not to deny the mysterious. The Bible will always be the most mysterious of books. Why shall it always be the most mysterious of writings? Because it contains God. No man can find out the Almighty unto perfection. He cannot be searched or comprehended or weighed in a balance or set forth in words and figures. So long as the Bible tabernacles God it will be an awful sanctuary. Then, in the third place, we have to learn patience. Personally, I am waiting for Gods comment upon Gods words. There are many persons who have handled the Bible indiscreetly. They have been keen in finding discrepancies and contradictions; they have busied themselves about signatures, they have asked whether Moses signed this, and David signed that, and Daniel signed the other; and they have got up a post hoc case in favour of the Bible. On the whole they have come to think that possibly bits of it may be inspired. I have not reached any such conclusion. All I know of it, in the mater of conduct, and elevation of soul, and prospect of salvation, is inspired enough for me; and as for the parts I do not understand I am waiting, and perhaps when God comes to read it to me I shall find that, not God, but the critics have been wrong. (Joseph Parker, D.D.)

Searching into the Deep Things of God

I once heard Mr. George Muller say that he liked be read his Bible through again and again, and he liked specially to read those portions of the Bible which he did not understand. That seems rather a singular thing to say, does it not? For what profit can come to us if we do not understand what we read? The good man put it to me like this: he said, There is a little boy who is with his father, and there is a good deal of what his father says that he comprehends, and he takes it in, and he is very pleased to hear his father talk. But sometimes his father speaks of things that are quite beyond him, yet the boy likes to listen; he learns a little here and there, and by-and-by, when he has listened year after year, he begins to understand what his father says as he never would have done if he had run away whenever his father began to talk beyond his comprehension. So is it with the prophecies, and other deep parts of Gods Word. If you read them once or twice, but do not comprehend them, still study them, give your heart to them, for, by-and-by, the precious truth will permeate your spirit, and you will insensibly drink wisdom which otherwise you never would have received. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Dan 12:8-9. And I heard, but I understood not — I did not understand what time was allotted for bringing to pass this event, namely, the restoration of the Jewish nation, or the complete overthrow of all antichristian powers. The prophets, it must be observed, did not always receive the interpretation of what was revealed to them, as appears from 1Pe 1:11-12. “Study and particular application were required, and often an immediate revelation. The evidence which appears to us so clearly, in the greater part of the prophecies which respect Jesus Christ, and the establishment of the church, was under an impenetrable obscurity before the event. It was the same with respect to those which concerned the persecutions of Antiochus. All this was most inexplicable to the Jews, before they saw the completion; and it is pretty nearly the same at present with us respecting some future events foretold by the prophets, particularly in the book of Revelation, which are yet to be accomplished, and which consequently are dark, and difficult to be understood.” — Calmet. And he said, Go thy way, for the words are closed up, &c. — Be content with what has been made known to thee; (see Dan 12:13;) for the full explication is deferred, till the time of its accomplishment draws near.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Daniel heard his answer, but he understood it not. To שׁמעתּי, as to אבין לא, the object is wanting, because it can easily be supplied from the connection, namely, the meaning of the answer of the man clothed in linen. Grotius has incorrectly supplied quid futurum esset from the following question, in which he has also incorrectly rendered אלּה אחרית by post illiu triennii et temporis semestris spatium. Hvernick has also defined the object too narrowly, for he has referred the non-understanding merely to the mysterious number (a time, two times, etc.). It was, besides, not merely the double designation of time in Dan 12:7 which first at the hour of his receiving it, but while it was yet unintelligible to the hearer, compelled Daniel, as Hitzig thinks, to put the further question. The whole answer in Dan 12:7 is obscure. It gives no measure for the "times," and thus no intelligible disclosure for the prophet regarding the duration of the end, and in the definition, that at the time of the deepest humiliaton of the people the end shall come, leaves wholly undefined when this shall actually take place.

(Note: As to this latter circumstance L'Empereur remarks: Licet Daniel ex antecedentibus certo tempus finiendarum gravissimarum calamitatum cognoverit, tamen illum latuit, quo temporis articulo calamitas inceptura esset: quod ignorantiam quandam in tota prophetia peperit, cum a priori termino posterioris exacta scientia dependeret. Initium quidem variis circumstantiis definitum fuerat: sed quando circumstantiae futurae essent, antequam evenirent, ignorabatur.)

Hence his desire for a more particular disclosure.

The question, "what the end of these?" is very differently interpreted. Following the example of Grotius, Kliefoth takes אחרית in the sense of that which follows something which is either clearly seen from the connection or is expressly stated, and explains אלּה אחרית of that which follows or comes after this. But אלּה is not, with most interpreters, to be taken as identical with כּל־אלּה of Dan 12:7; for since "this latter phrase includes all the things prophesied of down to the consummation, then would this question refer to what must come after the absolute consummation of all things, which would be meaningless." Besides, the answer, Dan 12:11, Dan 12:12, which relates to the things of Antiochus, would not harmonize with such a question. Much more are we, with Auberlen (p. 75f.), to understand אלּה of the present things and circumstances, things then in progress at the time of Daniel and the going forth of the prophecy. In support of this interpretation Auberlen adds, "The angel with heavenly eye sees into the far distant end of all; the prophet, with human sympathies, regards the more immediate future of his people." But however correct the remark, that אלּה is not identical with כּל־אלּה, this not identical with all this, there is no warrant for the conclusion drawn from it, that אלּה designates the present things and circumstances existing under Antiochus at the time of Daniel. אלּה must, by virtue of the connection in Dan 12:7, Dan 12:8, be understood of the same things and circumstances, and a distinction between the two is established only by כּל. If we consider this distinction, then the question, What is the last of these things? contains not the meaningless thought, that yet something must follow after the absolute consummation, but the altogether reasonable thought, Which shall be the last of the פּלאות prophesied of? Thus Daniel could ask in the hope of receiving an answer from which he might learn the end of all these פּלאות more distinctly than from the answer given by the angel in Dan 12:7. But as this reference of אלּה to the present things and circumstances is excluded by the connection, so also is the signification attributed to אחרית, of that which follows something, verbally inadmissible; see under Dan 8:19.

Most other interpreters have taken אחרית as synonymous with קץ, which Hvernick seeks to establish by a reference to Dan 8:19, Dan 8:23, and Deu 11:12. But none of these passage establishes this identity. קץ is always thus distinguished from אחרית, that it denotes a matter after its conclusion, while אחרית denotes the last or the uttermost of the matter. A distinction which, it is true, may in many cases become irrelevant. For if this distinction is not noticed here, we would be under the necessity, in order to maintain that the two questions in Dan 12:6, Dan 12:8 are not altogether identical, of giving to מה the meaning qualis (Maurer), of what nature (Hofmann, v. Lengerke, and others); a meaning which it has not, and which does not accord with the literal idea of אחרית. "Not how? but what? is the question; מה is not the predicate, but the subject, the thing inquired about." Thus Hitzig, who is altogether correct in thus stating the question: "What, i.e., which even its the uttermost, the last of the פּלאות, which stands before the end?"

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

12:8-10 God withheld exactly how and when all this would finally end. Daniel would not see the end (12:13); his job was to finish out his life in faith. • purified, cleansed, and refined: God would use violent and terrifying times to improve the moral and religious character of his people (cp. 11:35). • Being wise includes having insight into God’s ways and walking accordingly. The wicked will not understand or change their wickedness even if the vision is explained to them.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

understood not--Daniel "understood" the main features of the vision as to Antiochus (Dan 10:1, Dan 10:14), but not as to the times. Pe1 1:10-12 refers mainly to Daniel: for it is he who foretells "the sufferings of Christ and the glory that should follow"; it is he who prophesies "not unto himself, but unto us"; it is he who "searched what, or what manner of time the Spirit of Christ in him did signify."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. I heard, but I understand not] Could not comprehend what the time, times, and half time should refer to. These make three years and a half of prophetic time, answering to one thousand two hundred and sixty years.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Now Daniel begins to ask questions in accordance with the angel’s example. He had first heard one angel inquiring of the other; he next summons up courage, and becomes desirous of information, and asks what should be the end or issue? He says, he heard without understanding By the word “hearing,” he bears witness to the absence of ignorance, slothfulness, or contempt. Many depart without any perception of a subject, although it may be very well explained, because they were not attentive to it. But here the Prophet asserts that he heard; implying, it would be no fault of his diligence if he did not understand, because he was desirous of learning, and had exerted all his powers, as we formerly intimated, and yet he confesses he did not understand Daniel does not mean to profess utter stupidity, but restricts his ignorance to the subject of this interrogation. Of what then was Daniel ignorant? Of the final issue. He could not attain unto the meaning of these predictions, which were so extremely obscure, and this was needful to their full and thorough comprehension. It is quite clear that God never utters his word without expecting fruit; as it is said in Isaiah, I have not spoken unintelligibly, nor have I said to the seed of Jacob, seek ye me in vain. (Isaiah 45:19.) God was unwilling to leave his Prophet in this perplexity of hearing without understanding, but we are aware of distinct degrees of proficiency in the school of God. Again, sufficient revelation was notoriously conferred upon the prophets for the discharge of their office, and yet none of them ever perfectly understood the predictions they delivered. We know, too, what Peter says, They ministered more for our times than for their own. (1 Peter 1:12.) They were by no means useless to their own age, but when our age is compared with theirs, certainly the instruction and discipline of the prophets is more useful to us, and produces richer and riper fruit in our age than in theirs. We are not surprised, then, at Daniel confessing he did not understand, so long as we restrict the words to this single instance. It now follows: —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) I understood not.—He did not understand the answer given in Dan_12:7. The question did not seem to have had any reply. It had been asked how long the end should continue, and the answer had been only the obscure words, “time, times, and an half.”

What shall be the end?—Daniel refers to the “wonderful things” mentioned in Dan_12:6, and using a different word for “end,” asks which of these wonders is to be the last—i.e., which of them is to come immediately before the end of all things.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. O my lord] Dan_10:16.

what shall be the closing stage of these things?] i.e. what will be the closing stage of the ‘wonders,’ or extraordinary sufferings, of Dan_12:6, which may serve as a sign that the actual ‘end’ is not far off? ‘End’ here is in the Heb. אחרית, a different word from ‘end’ in Dan_12:6 (קץ), and means not the absolute close of a thing, but the closing or latter part of it: see Job_8:7; Job_42:12 (‘latter end’).

8–13. The answer was far from explicit, so that Daniel did not understand it: he accordingly asked for more definite particulars.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And I heard, but understood not,.... Daniel heard what Christ said, in answer to the angel, but he did not understand the meaning of it, which he ingenuously confesses; he did not understand what was meant by "time", and "times", and "half a time"; what kind of time this was, and when and how it would end, and which he was very desirous of knowing:

then said I, O my Lord, what shall be the end of these things? he applied not to the angel that put the above question, but to the man clothed with linen; to Christ, whom he perceived to be a divine Person, a Person of dominion, power, and authority, superior to angels, and his Lord and God; and who only could resolve the question he puts, which is somewhat different from that of the angel's, Dan 12:6, that respects the length of time, to the accomplishment of these things; this the quality at the end of them, what kind of end they should have; or what the signs, symptoms, and evidences of the end of them, by which the true end of them might be known. Mr. Mede renders it, "what are these latter times?" perhaps it might be rendered better, "what is the last of these things?" (o) what is the last thing that will be done, that so it may be known when all is over?

(o) "quid erit novissimum horum?" Munster; "postremum horum?" Calvin.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And I heard, but I understood not - He understood not the full significance of the language employed - “a time, and times, and an half.” This would make it probable that there was something more intended than merely three years and a half as the period of the continuation of these troubles. Daniel saw, apparently from the manner of the angel, as well as from the terms which he used, that there was something mystical and unusual in those terms, and he says, therefore, that he could not understand their full import.

Then said I, O my Lord - A term of civil address. The language is such as would be used by an inferior when respectfully addressing one of superior rank. It is not a term that is peculiarly appropriate to God, or that implies a Divine nature, but is here given to the angel as an appellation of respect, or as denoting one of superior rank.

What shall be the end of these things? - Indicating great anxiety to know what was to be the termination of these wonders. The “end” had been often referred to in the communication of the angel, and now he had used an enigmatical expression as referring to it, and Daniel asks, with great emphasis, when the end was to be.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Understand not. The prophets were obliged to pray, and sometimes to receive a fresh revelation to explain what they had seen. (Chap. ix. 2.; 1 Peter i. 11.; and 1 Corinthians xiv. 26.) What regarded Antiochus and the Church was almost inexplicable before the event, as the times of antichrist are to us. (ver. 9.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

i.e. What is the meaning of all this, of the

times, time, and half, when they begin and end; and when the enemies of the churches, and the sufferings of the church, shall have their end.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. This is not literally a question as to the length of time before the end (Dan_12:6), but as to the issue of this struggle so far as the wicked oppressors and the righteous sufferers are concerned. But the reply of the angel takes account also of the fact that Daniel had not understood the answer to his former question.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? The Septuagint rendering differs in a somewhat singular way from the above, "And I heard and understood not, especially about this time; and I said, Lord, what is the solution of this word, and what are those parables?" These variations seem due to glosses and paraphrase. Theodotion is in complete agreement with the Massoretic text. The Peshitta differs only by inserting "Daniel." The Vulgate renders the last clause, Quid erit post haec? "What will be after these things?" Daniel understood the words, but by hypothesis he did not understand the meaning of them. This exhibits the relation of the prophet always to the revelations given his faculty of understanding was totally independent of the receptive faculty by which he received the revelation. If we assume this as representing a fact, then all arguments which are grounded on the meanings which the prophet himself might see in his words are beside the question. Since he does not understand, he appeals to the angelic messenger, who had declared so much.

The end.

I ALL EARTHLY THINGS HAVE AN END. This world is marked by change, All things are temporary and transient. But the order of change itself will change. The whole present system of life will pass away. Life is a process, a preparation, a series of changing events which is to end and give place to an entirely different order.

1. Pleasure will end; therefore live for higher interests.

2. Sorrow will end; therefore be patient and hopeful.

3. Temptation will end; therefore be brave.

4. The opportunity for work will end; therefore be diligent now. (Joh_9:4)

5. This life will end; therefore be prepared for the life beyond.

6. This world will end; therefore take account of the other world in judging of the mysteries of present Providence.

II WE ARE ALL CONCERNED WITH THE END.

1. Though the world passes away, we remain. The soul"s life outlasts all earthly things. It is therefore of great moment to us to be right for the end.

2. The end is the most important thing to be considered. We all work for ends. Passing things are used as means to obtain some end. We have not yet rest and satisfaction. We look for such blessings at the end of life. (Mic_2:10)

3. The character of the end will determine our estimate of present things. We value the process according to our estimate of the result. If it is right, at the end the hard and dark questions concerning things as they are may be waved. "All is well that ends well" (Rom_8:28; 2Co_4:16-18)

III THE END IS PARTLY HIDDEN, PARTLY REVEALED.

1. The principles of govern ment which determine the end are revealed; the moral conditions of the end are made known. We cannot plead ignorance as an excuse for negligence. Enough is revealed to guide and urge us in the right way, (Mat_7:13, Mat_7:14) and to cheer the Christian with boundless hope. (1Co_15:24, 1Co_15:25)

2. The external condition, the detail of events, the destiny of individual souls, and the final issues of eternity, are not revealed. Therefore we walk by faith.

IV THE END IS ALL KNOWN TO GOD. God knows the end from the beginning. (Isa_46:10) It cannot surprise him. It cannot frustrate, but can only fulfil, his purposes.

1. It is foolish as well as wicked to expect to reach a happy end by opposing God"s ways, since the end is with him.

2. If we are fallowing in his ways, we need have no fear for the end. He will provide the best that infinite love can give. (Joh_14:2)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

What shall be the end - What is the meaning of all this?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

My master

Daniel refers to the angel clothed in linen as "My master" to show respect to the angel.

of all these things

At the time when the angel clothed in linen spoke to Daniel, none of the events in this vision had happened. This definitely refers to the events in Daniel 12:1-4, and may possibly also include the events in the vision from chapter 11.

for the words are shut up and sealed

The vision that was given to Daniel was not to be explained. The book was sealed and no one could access it. AT: "for you are to close up and seal the words you have written" (See: Metaphor)

the time of the end

"the final days" or "the end of the world." See how you translated this in Daniel 8:17.

translationWords

lord

Daniel

word

seal

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

but I did not understand I did not know what “the time of two times and a half” means.

what is the end of these the end of these calculations.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.