11:40-45 – The end of that king. “At the time of the end” points to the time that was to be completed for this king and thus in some sense to the end of all the kingdoms of this world. The “king of the South” once again may be referring to Egypt though it may also refer to some alliance considered “south” of Israel while the “north” (rather than only to Syria) may refer to some alliance primarily to the north of Israel. How these are to be conceived is less important than to consider that this is simply the continuing struggle between kings and kingdoms that fight for control over and in the “Beautiful Land” (the land of Israel; cf. Jer.3:19; Eze.20:6; Dan.8:9; 11:16; Mal.3:12). Many nations and peoples will fall, but apparently the traditional enemies of Israel (Edom, Moab and the leaders of Ammon – these tribal groups would be in what is now modern Jordan) will not fall to him (contrast Isa.11:14; Mal.1:2-5). Though he will succeed in his assault against the “king of the south” and many others he will be distraught by news of an impending attack from the east and north and he himself will be at “the beautiful holy mountain” (Jerusalem), but this does not exclude the notion of his forces making their final stand at the valley of Megiddo in what has come to be known as the battle of Armageddon (Rev.16:16). The end of the king will come and he will not find any help from anywhere – whether his gods or otherwise. Though he set out to destroy many, he will be destroyed.
12:1-4 – The time of the end. “At that time” refers to the raging of the last portion of chapter 11 and the raging of the king of the north. Michael (“Who is like God?”; cf. Dan.10:18, 21; Jude 9; Rev.12:7) the “great prince” is again named and here declared to defend against Israel’s complete annihilation, but not against many being martyred. The promise of the “time of distress” (Heb. ‘ēt sārâ) is such that there will no other equal for Israel (cf. Matt.24:21 where it appears that Jesus uses the language of the LXX and thus speaks of thlipsis). According to Zechariah 13:8, only one third of Israel will survive, but it will lead to the ultimate salvation of Israel (cf. Zech.12:10; Rom.11:25-27). The “deliverance” is not from the first death, but the second death (Rev.2:11; 20:6; 21:8) though this is not at all laid out in Daniel with clarity. It is notable that only those whose names are “found written in the book” are spared this. What is this “book”? According to Goldingay, it would be the citizenry of the “true Jerusalem” (306; cf. Ezra 2; Neh.7; Ps.87:6; Isa.4:3; Eze.13:9); though we might assume this to later be the “book of life” (Ps.69:28; Phil.4:3; Rev.3:5; 20:12, 15; 21:27). The “multitudes” (Heb. rabbîm) can sometimes mean “all” (cf. Deut.7:1; Isa.2:2), but the typical all inclusive word in Hebrew is kol. “The emphasis is not upon many as opposed to all, but rather on the numbers involved” (Baldwin 226). Why are these many said to be sleeping? The very notion of “sleep” for death implies the reality of the resurrection. “The words…do not exclude the general resurrection, but rather imply it. Their emphasis, however, is upon the resurrection of those who died during the period of great distress” (Young 256). The state of those who “awake”, that is are raised to life, is to either everlasting life or “shame and everlasting contempt”. Why should these be contrasted and in this manner? Also, are we to think of a time difference between the resurrection of the righteous and the wicked mentioned here? (cf. Rev.20:5, 12-13 where it is described in terms as separated by the millennium)
Note the blessing that is given to those who are “wise” (or see the footnote in the NIV “who impart wisdom” which may be the likelier reading). They are described as shining “like the brightness of the heavens” and “like the stars forever and ever”. How might this blessing be understood? It was common to consider celestial beings with the notion of the “stars” (Jud.5:20; Job 38:7; Dan.8:10; 1 Enoch 104), but Paul would later take this up as the promise concerning those who were pure and blameless in a wicked and perverse world (Phil.2:15). John Goldingay makes note that the angelic beings of Daniel have all been described in very human-like terms and as such he notes the contrast as follows: “As chapter 10 speaks of celestial figures who are the embodiments of earthly institutions, so chap. 11 speaks of earthly figures who are the embodiments of spiritual principles” (317). What does it mean for Daniel to “close up and seal the words of the scroll until the time of the end”? It does not pertain to making it a secret since he has already written it down, but instead means that it was to be preserved and protected for the appointed time and the appropriate readership (i.e., the “wise”; see Young 257). The idea is that only those who are fit to understand this message will do so. “Many will go here and there to increase knowledge” but they will not discern the times nor the message which was to the wise and discerning (Amos 8:2). It is notable that Daniel is not included among the prophets in the Hebrew canon, but among the writings and it may very likely be because of his emphasis upon wisdom. As such this suggests Daniel as a form of wisdom literature, albeit unlike the traditional proverbs or the likes of Ecclesiastes and Job. Yet, Daniel is intended as wisdom for the future generations who will grapple with hopelessness and despair, but must know that if they will remain faithful they will be raised at the last day and receive their reward despite the terrorizing of the kings of this age and the ages to come. The end will yet come and the wise know this and live accordingly.
12:5-13 – The end of all these things and of Daniel. There were two beings, one on either side of the river and one other who hovered over the middle and wore linen and was likely the one from before (Dan.10:5). Again, Daniel is meant to overhear the conversation. The question of “How long?” was put to the one hovering over the water who raised both hands which gives special solemnity to the swearing by God (normally only one hand was raised – cf. Gen.14:22; Deut.32:40; Rev.10:5-6) and declares that it will be for “a time, times and half a time” (cf. Dan.7:25; that is for approximately three and a half years). The time designated was to bring to an end the one who would be destroying the “holy people” (see the NET). Daniel was still concerned about the outcome of this time that was yet future, but was assured and told that it would be accomplished and would have the effect that was necessary for the wise and the wicked (cf. Rev.22:11). What should this tell us about applying ourselves to the wisdom of the book of Daniel?
The final notes about the number of days from the time of the ceasing of daily sacrifices and the abomination of desolation offers a problem to the more simple approximate three and a half years of verse 7. Instead, 1290 days are first mentioned which would give forty-three months of thirty days each which gives one extra month and also requires thirty day months for the three and half years. Then the 1335 days for holding out to the end is given which makes for an extra forty-five more days on top of that. According to John Walvoord, these numbers are necessary for adequate time to deal out judgment and for the establishment of Christ’s millennial kingdom (295-6). However, it remains rather obscure as to why and without further elaboration elsewhere in Scripture one is left wondering just what was meant (whereas other such issues have had some clarity brought to bear on them by other Scripture). The best explanation for the days beyond what would be expected seems to be that of Joyce Baldwin: “As in the teaching of Jesus, the emphasis is on endurance to the end (Mark 13:13). A particular blessing awaits one who goes on expectantly even after the time for the fulfillment of the prophecy is apparently passed, as in the parable of Jesus there is a special blessing for the servant who continues to be faithful even when his master does not come home at the stated time (Matt.24:45-51)” (232).