Daniel 12
John MacArthur · Citado em PreceptAustin
Daniel 12
MacArthur writes that "Thlipsis (tribulation) has the underlying meaning of being under pressure and was used of squeezing olives in a press in order to extract the oil and of squeezing grapes to extract the juice… In Scripture the word thlipsis is perhaps most often used of outward difficulties, but it is also used of emotional stress." (Romans 1-8. Chicago: Moody Press) Lawrence Richards adds that "thlipsis is used as a technical theological term for the Great Tribulation of the end times. (Richards, L O: Expository Dictionary of Bible Words: Regency) In a parallel passage in the Revelation, John beheld "a great multitude, which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands" (Rev 7:9-note), whom one of the elders explained were "the ones who come out of the Great Tribulation (thlipsis - see notes), and they have washed their robes and made them white in the blood of the Lamb." (Rev 7:14-note) At that time - Begin to train yourself to ask questions (5W's & H) every time you observe an expression of time. You can usually ask at least one question - "To what time is the writer referring?" That will usually "force" you to re-read the preceding text (the context) which is never a bad thing and your Teacher the Holy Spirit (see Illumination of the Bible) is then able to give you insights that perhaps you did not glean on the first reading. The other thing that asking questions of the text does is that it "forces" you to slow down (cp Ps 46:10!) and the process of re-reading the text is in essence a "mini-meditation" (see lost art of meditation) which may even help you remember that verse the rest of the day (value of memorization). All these benefits from just pausing to query the text! Regarding what time is that time, the context clearly shows that it refers to the time of great distress and specifically (from other passages) after 3.5 years which will be "cut short" by Jesus' triumphal return, for as He declared "unless those days (What days? The days of the "Great Tribulation") had been cut short, no life would have been saved; but for the sake of the elect [in context refers most specifically to elect Jews [those who would compose the believing remnant] but by application refers to all the Gentile elect who are on earth in that horrible time] those days shall be cut short. (Mt 24:22) As an aside did you notice 7 words highlighted in green in Daniel 12:1 above? Each word is an expression of time - you could spend quite a while questioning just this one passage! And it would NOT be a waste of time! Everyone who is found written in the book - This apparently refers to God's "Book of Life" in which there is a record of all the names of the saved. Other Scriptures that parallel this passage and speak of the end time salvation of Jews include Romans 11:26 and so all Israel (ALL THAT BELIEVE IN MESSIAH = 1/3 DESCRIBED BELOW IN ZECH 13:8-9) will be saved; just as it is written, “THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” Zechariah 12:10-14 I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. 11“In that day there will be great mourning in Jerusalem, like the mourning of Hadadrimmon in the plain of Megiddo. 12“The land will mourn, every family by itself; the family of the house of David by itself and their wives by themselves; the family of the house of Nathan by itself and their wives by themselves; 13the family of the house of Levi by itself and their wives by themselves; the family of the Shimeites by itself and their wives by themselves; 14all the families that remain, every family by itself and their wives by themselves. Zechariah 13:1 “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity. Zechariah 13:8-9 It will come about in all the land,” Declares the LORD, “That two parts in it will be cut off and perish; But the third will be left in it. 9 “And I will bring the third part through the fire, Refine them as silver is refined, And test them as gold is tested. They will call on My name, And I will answer them; I will say, ‘They are My people,’ And they will say, ‘The LORD is my God.’” Will be rescued (malat) - This refers not so much to physical rescue, but a spiritual rescue. In other words, rescued in this context refers to salvation (by grace through faith). Observe also that not everyone will be rescued or saved (this is not a reference to universal salvation, clearly an evil heretical teaching), but only "everyone" whose name is written in the book. Lehman Strauss emphasizes that "Those to be delivered according to Daniel 12:1 are the elect of Israel. To read the Church into this passage is wrong. That there is a future salvation for the Jews is clear in such passages as Isaiah 11:11; 27:12, 13; Jeremiah 30:7; Ezekiel 37:21, 22, 23, 24, 25, 25, 27, 28; Hosea 3:4, 5; Amos 9:11, 12, 13, 14, 15; to mention but a few. But we must not fall into the evil that has ensnared those who teach that every Jew living on the earth at that time shall be saved. The prophecy in Daniel limits the deliverance to "every one that shall be found written in the book" (12:1). These are the godly Jews, the believing remnant on the earth at that time. Certainly the apostate Jews in that day are not included, but only the redeemed Israelites. (The Prophecies of Daniel) Rescued (04422) (malat) means primarily to escape, to flee then to save, deliver or rescue. ""to escape, slip away, deliver, give birth." (Vine) Vine - This word is found in both ancient and modern Hebrew. Mālaṭ occurs approximately 95 times in the Hebrew Old Testament. The word appears twice in the first verse in which it is found: "Flee for your life; … flee to the hills, lest you be consumed" (Gen. 19:17, rsv). Sometimes mālaṭ is used in parallelism with nûs, "to flee" (1 Sam. 19:10), or with bāraḥ, "to flee" (1 Sam. 19:12).The most common use of this word is to express the "escaping" from any kind of danger, such as an enemy (Isa. 20:6), a trap (2 Kings 10:24), or a temptress (Eccl. 7:26). When Josiah's reform called for burning the bones of false prophets, a special directive was issued to spare the bones of a true prophet buried at the same place: "… So they let his bones alone …" (2 Kings 23:18; literally, "they let his bones escape"). Mālaṭ is used once in the sense of "delivering a child" (Isa. 66:7). (Vine's Expository Dictionary of Old Testament Words) Baker says "The picture of escape is as sparks leaping out of the fire (Job 41:19[11]); or like a bird escaping the fowlers (Ps. 124:7). This word is usually used within the context of fleeing for one's life as Lot was urged to do (Gen. 19:17, 19, 20, 22); as David did from the hands of Saul (1 Sam. 19:10-12; 27:1); or as Zedekiah could not do when facing the Chaldeans (Jer. 32:4; 34:3). It is also used to describe rescue from death (Esth. 4:13; Ps. 89:48[49]; Amos 2:14, 15); calamity (Job 1:15-17, 19); or punishment (Prov. 11:21; 19:5; 28:26). In a few instances, the word is used to describe protection (Eccl. 9:15; Isa. 31:5); in one instance, it means to give birth to a child (Isa. 66:7)." (Complete Word Study Dictionary – Old Testament) Malat is used in the great prophetic promise in Joel 2:32+ And it will come about that whoever (THE DOOR IS OPEN!) calls on the name of the LORD (See Ps 50:15, Jer 33:3+, Zech 13:9+, Acts 2:21+, Ro 10:11+) Will be delivered (malat;Septuagint (Lxx) = sozo - NT verb for saved, being born again, etc); For on Mount Zion and in Jerusalem There will be those who escape, As the LORD has said, Even among the survivors whom the LORD calls. G Lloyd Carr on malat - mlṭ is one word of the cluster that includes gāʾal, yāshaʿ, nāṣal, plālaṭ and shālôm. These words are translated in the LXX by several Greek words: sōzō (including diasōzō and anasōsō) about seventy times, hryomai eight times, and exaireō five times. This distribution suggests that they have similar meanings with somewhat different emphases. Although mālaṭ may denote escape from court services to see one's relatives (1 Samuel 20:29) or deliverance of the needy from affliction (Job 29:12), the most prominent facet of meaning is of deliverance or escape from the threat of death, either at the hands of a personal enemy (1 Samuel 19:11; 1 Samuel 23:13) or a national enemy (2 Samuel 19:10), or by sickness (Psalm 107:20). The usual emphasis is on the role of Yahweh in deliverance (particularly paralleling the LXX hryomai; Psalm 116:4; Psalm 107:20; Psalm 22:5 [H 6]). His salvation is for the righteous (Proverbs 28:26; Job 22:30) but his judgment on sin cannot be escaped (1 Kings 19:17; Amos 2:14-15). Deliverance is possible only for those who call on him (Joel 2:32 [H 3:5]). He is the protecting, delivering God. By contrast, escape is not found in the strength of a horse (Psalm 33:17), the might of another nation (Isaiah 21:6), riches (Job 20:20), or in one's own understanding. (Theological Wordbook of the Old Testament) Gilbrant on malat - A frequent and important Hebrew verb, mālat means "to escape," "to flee" or, in certain stems, "to cause to escape" or "to deliver." The verb has cognates attested in all branches of Semitic. Mālat occurs in several of the Hebrew verb stems with the Niphal being by far the most common (more than sixty times). In this form, it can have a simple meaning of "to escape," although it usually has the connotation of escaping from mortal danger. The author of Judg. 3:26 used mālat to say that Ehud "escaped" after his murder of King Eglon of Moab. Young David "escaped" from the murderous King Saul (1 Sam. 19:10). Esther was warned that she would not "escape," should the planned genocide of the Jews be carried out (Est. 4:13). Elsewhere mālat is employed in somewhat non-deadly situations. In 1 Sam. 20:29, it is used for "escape" from civic duty, although David did indeed flee for his life from Saul by this excuse. Although the Niphalforms of mālat were used commonly for the escape of an individual, they could also be used for the escape of groups. In 2 Chr. 16:7, there is a reference to the escape of the Syrian army from King Asa. In the Ehud narrative, mālat is used with a negative to describe the non-escape of the Moabite army, i.e., their annihilation (Judg. 3:29; cf. 1 Sam. 30:17; 1 Kings 18:40). Niphal imperative forms of mālat have the sense of "to escape for yourself" which may have the connotation of "to flee" (e.g., Gen. 19:17). In other Niphal contexts, mālat may appear with an agent who helped the escape. In these cases, mālat takes on a passive connotation of "to be delivered" (e.g., Isa. 49:24). The use of mālat in the other Hebrew verb stems was less frequent. In the Piel, it could have the sense of "to deliver" or "to save." David was warned to "save" his own life from the threat of Saul (1 Sam. 19:11; cf. Ezek. 33:5). The preacher of Ecclesiastes reminded his hearers that wickedness could not "save" its practitioners (Ecc. 8:8). In 2 Ki. 23:18, the Piel form of mālat has the sense of "to leave alone," motivated out of respect. An unusual use of the Piel may be found in Isa. 34:15, where mālat has the sense of an owl "allowing an egg to escape," that is, "to lay an egg." The Hithpael is used twice by Job with a sense of "to escape" or "to slip out" (Job 19:20; 41:19). In the Hiphil stem, mālat could mean "to deliver" (Isa. 31:5), but could also mean "to deliver a child," i.e., "give birth" (Isa. 66:7). Mālat was used to make important theological statements. The psalmist who realized the impossibility of self-deliverance cried out to the Lord to "deliver" his life (Ps. 116:4). The Lord promised to "deliver" Jerusalem (Isa. 31:5) and Jeremiah (Jer. 39:18). It is important to notice that this deliverance of Jeremiah by the Lord was based on the prophet's trust in the Lord. But even more important are those contexts where mālat has a sense of eschatological deliverance, salvation beyond physical human death. Joel 2:32 gives the promise of a future time when any who would call upon the name of the Lord (i.e., put their trust in Him) would be saved (cf. Ps. 116:4). This prophecy is a theological cornerstone for Peter's Pentecost sermon (Acts 2:21) and Paul's understanding of salvation (Rom. 10:13). (Complete Biblical Library Greek-English Dictionary) Theodotion's version of the Greek Septuagint translates malat with the Greek verb sozo (word study) which has the basic meaning of rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole. More often sozo refers to salvation in a spiritual sense as illustrated in the following passages: Matthew recorded the angel's conversation with Joseph declaring "She (Mary) will bear a Son; and you shall call His name Jesus, for it is He who will save (sozo) His people from their sins." (Mt 1:21) (Here sozo is equated with deliverance from sins (guilt and power of) with Jesus' name being a transliteration of Joshua meaning "Jehovah is salvation".) Malat - 93x in 85v in NAS - certainly rescue(1), deliver(7), delivered(9), escape(26), escaped(25), escapes(3), gave birth(1), get away(1), lay(1), leap forth(1), left undisturbed(1), rescue(2), rescued(4), retain(1), save(8), saved(2). Gen 19:17, 19f, 22; Judg 3:26, 29; 1 Sam 19:10ff, 17f; 20:29; 22:1, 20; 23:13; 27:1; 30:17; 2 Sam 1:3; 4:6; 19:5, 9; 1 Kgs 1:12; 18:40; 19:17; 20:20; 2 Kgs 10:24; 19:37; 23:18; 2 Chr 16:7; Esth 4:13; Job 1:15ff, 19; 6:23; 19:20; 20:20; 22:30; 29:12; 41:19; Ps 22:5; 33:17; 41:1; 89:48; 107:20; 116:4; 124:7; Prov 11:21; 19:5; 28:26; Eccl 7:26; 8:8; 9:15; Isa 20:6; 31:5; 34:15; 37:38; 46:2, 4; 49:24f; 66:7; Jer 32:4; 34:3; 38:18, 23; 39:18; 41:15; 46:6; 48:6, 8, 19; 51:6, 45; Ezek 17:15, 18; 33:5; Dan 11:41; 12:1; Joel 2:32; Amos 2:14f; 9:1; Zech 2:7; Mal 3:15. Daniel 12:2 MANY OF THOSE WHO SLEEP IN THE DUST OF THE GROUND WILL AWAKE, THESE TO EVERLASTING LIFE, BUT THE OTHERS TO DISGRACE AND EVERLASTING CONTEMPT. BGT Daniel 12:2 καὶ πολλοὶ τῶν καθευδόντων ἐν τῷ πλάτει τῆς γῆς ἀναστήσονται οἱ μὲν εἰς ζωὴν αἰώνιον οἱ δὲ εἰς ὀνειδισμόν οἱ δὲ εἰς διασπορὰν καὶ αἰσχύνην αἰώνιον --- Daniel (TH) 12:2 καὶ πολλοὶ τῶν καθευδόντων ἐν γῆς χώματι ἐξεγερθήσονται οὗτοι εἰς ζωὴν αἰώνιον καὶ οὗτοι εἰς ὀνειδισμὸν καὶ εἰς αἰσχύνην αἰώνιον NET Daniel 12:2 Many of those who sleep in the dusty ground will awake– some to everlasting life, and others to shame and everlasting abhorrence. LXE Daniel 12:2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproach and everlasting shame. NLT Daniel 12:2 Many of those whose bodies lie dead and buried will rise up, some to everlasting life and some to shame and everlasting disgrace. KJV Daniel 12:2 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. ESV Daniel 12:2 And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. CSB Daniel 12:2 Many of those who sleep in the dust of the earth will awake, some to eternal life, and some to shame and eternal contempt. NIV Daniel 12:2 Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt. NKJ Daniel 12:2 And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, Some to shame and everlasting contempt. NRS Daniel 12:2 Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. YLT Daniel 12:2 'And the multitude of those sleeping in the dust of the ground do awake, some to life age-during, and some to reproaches -- to abhorrence age-during. many: Job 19:25-27 Isa 26:19 Eze 37:1-4,12 Ho 13:14 Mt 22:29-32 Jn 11:23-26 1Co 15:20-22,51-54 1Th 4:14 Rev 20:12 everlasting life: Mt 25:46 Jn 5:28,29 Ac 24:15 everlasting contempt: Isa 66:24 Jer 20:11 Ro 9:21 FATE OF EVERY SOUL EVER BORN Notice that immediately after the description of the time of distress, we encounter the teaching on the resurrection. Many - Why many and not "all"? Simply stated, not all mankind will sleep in the dust (die). Specifically the generation that experiences the Rapture (See also Table comparing Rapture vs Second Coming) will never experience death. Sleep in the dust - Those who have died, whether believers or unbelievers. This is not a reference to the false teaching of "soul sleep" but only signifies physical death. Sleep is frequently used as a metaphor for death (see Jn 11:11, 12, 13,14; Acts 7:60; 1Co 15:51, 1Th 4:14-note, 1Th 4:15, 16-note). S R Miller comments that "Although the spirit of the believer does not sleep, the body is placed in a grave (“the dust of the earth”; cf. Ge 3:19) and becomes inactive (sleeps) until the Lord raises it, glorifies it, and reunites it with the spirit (cf. 1Co15:51, 52, 53, 54, 55). Deceased unbelievers also will be resurrected and spend eternity in bodily form according to this verse (cf. Mt 10:28). (Miller, S. R. - Daniel - New American Commentary) Will awake - This speaks of the resurrection and implies a literal bodily resurrection. The Septuagint translates awake with the Greek verb anistemi (this verb is also used in Da 12:13 for "rise again") which is used in the NT of causing to stand and figuratively to bring back to life (Jn 6:39, 44, 54, Acts 3:34, 2:24, 30, 32, 3:26, 13:33, 17:31) NET Bible -This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible. Henry
Daniel 12
MacArthur explains: Instead of bringing rewards, His coming is likened to two purifying agents—fire to burn off dross and alkali to whiten—an indication of the true condition of their hearts. The fire will burn off the dross of iniquity; the soap will wash out the stain of sin. His coming will be one in which He removes all impurities. No one will escape this cleansing. Importantly, He will come purifying and cleansing, but not necessarily destroying (cf Is 1:25; 48:10). Since the Levitical priests were instrumental in leading the nation astray and a new group of pure priests was required for the work of the millennial temple (cf. Ezek 44-45:8), the cleansing of the nation would begin with them (cf. Ezek 9:6). Then they can “offer to the Lord” what is righteous as called for in the millennial sacrifices (cf. Ezek 45:9-46:24). offering in righteousness. Given from cleansed hearts in a right condition before God, their offerings will be “in righteousness.” These millennial sacrifices will be a memorial for the redeemed nation of Israel, commemorating Christ’s sacrifice at Calvary. (MacArthur, J.: The MacArthur Study Bible Nashville: Word) The prophet Isaiah also alludes to this future end time refining of Israel… I (Jehovah speaking) will also turn My hand against you, and will smelt away (Heb = tsaraph - smelt, refine, test, try, purge away) your dross (the waste and impurity which is turned away or skimmed off in the refining process) as with lye, and will remove all your alloy. Then I will restore your judges as at the first, and your counselors as at the beginning. After that you will be called the city of righteousness, a faithful city (Referring to Jerusalem)." (Isaiah 1:25, 26-see notes) The wicked (rasha - evil, ungodly, guilty of crime/sin) will act wickedly - How do you know they are wicked? Look at their actions. Their "rotten fruit" underscores their "rotten root". The bring forth fruit in keeping with an unrepentant heart. The wicked are those who willfully reject the truth, but the those who have insight are those who seek to know it. Even in the face of the clear evidence of God's righteous wrath, two thirds of the Jews will refuse to repent (Zech 13:8), and in their willful unbelief will only be further hardened by their tribulation "fires". (cf the repetitive refrain of the rebels in Revelation of a refusal to repent - Re 2:21-note, Re 9:20-note, Re 9:21-note, Re 16:9-note, Re 16:11-note; Rev 22:11-note cf Mt 13:11, 12; see similar principle in the command to Isaiah to "Render the hearts of this people insensitive… " - Isa 6:9, 10-note) Paul warned Timothy (and all believers) that… Indeed, all who desire to live godly in Christ Jesus will be persecuted. But evil men and impostors will proceed from bad to worse, deceiving and being deceived. (2Ti 3:12, 13-note) Paul solemnly describes the grave danger of rejecting God's truth, explaining that the coming of the Antichrist… is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. And for this reason (What reason? They did not "put the welcome mat" out for truth - see study of the verb for "receive" = dechomai) God will send upon them a deluding influence so that they might believe what is false, in order that they all may be judged who did not believe the truth (Note the order - They heard the truth but did not receive it or believe it. Their frightening fate --- divinely dealt delusion!), but took pleasure in wickedness. (2Th 2:9, 10, 11, 12) The apostle John summarizes these same two contrasting responses (gospel reception and gospel rejection) in the book of the Revelation… Let the one who does wrong, still do wrong; and the one who is filthy, still be filthy; and let the one who is righteous, still practice righteousness; and the one who is holy, still keep himself holy. (Revelation 22:11-note) Monty Mills comments: God is saying that men choose to sin because they want to, not because they know no better; and the inference is that even this book, which reveals the ultimate, stark, destiny of sin, will not deter sinners from pursuing their fancy. Tony
Daniel 12
MacArthur adds that "End translates sunteleia, a compound word that refers to completion, as in the final culmination of a planned series of events. In the disciples’ minds the end of the age would accompany Jesus’ full manifestation of His messianic power and glory, bringing to a close the era of man’s sin and rebellion against God and ushering in the divine kingdom of righteousness and justice. (Matthew 8-15, Matthew 16-23, Matthew 24-28) In His so-called "Great Commission" Jesus said… All authority has been given to Me in heaven and on earth. Go therefore and make disciples (aorist imperative = the only command in this section - Do this now! Do it effectively!) of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age." John MacArthur: Always literally means “all the days.” For the individual believer that means all the days of his life. But in its fullest meaning for the church at large it means even to the end of the age, that is, until the Lord returns bodily to judge the world and to rule His earthly kingdom. (See Mt 13:37- 50, where Christ uses the phrase “end of the age” three times to designate His second coming.) Jesus will not visibly return to earth and display Himself before the whole world in His majestic glory and power until the end of the age. (Matthew 8-15, Matthew 16-23, Matthew 24-28) F B