Daniel 8:19
And he said, Behold, I will make you know what shall be in the last end of the indignation: for at the time appointed the end shall be.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKellyKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBWESTSK
EXPOSITORY (ENGLISH BIBLE)
(19) End of the indignation—i.e., the revelation of God’s wrath at the end of the time of the prophecy.

At the time appointed—i.e., the vision refers to the appointed time in the end.

8:15-27 The eternal Son of God stood before the prophet in the appearance of a man, and directed the angel Gabriel to explain the vision. Daniel's fainting and astonishment at the prospect of evils he saw coming on his people and the church, confirm the opinion that long-continued calamities were foretold. The vision being ended, a charge was given to Daniel to keep it private for the present. He kept it to himself, and went on to do the duty of his place. As long as we live in this world we must have something to do in it; and even those whom God has most honoured, must not think themselves above their business. Nor must the pleasure of communion with God take us from the duties of our callings, but we must in them abide with God. All who are intrusted with public business must discharge their trust uprightly; and, amidst all doubts and discouragements, they may, if true believers, look forward to a happy issue. Thus should we endeavour to compose our minds for attending to the duties to which each is appointed, in the church and in the world.And he said, Behold, I will make thee know what shall be in the last end of the indignation - In the future time when the Divine indignation shall be manifest toward the Hebrew people; to wit, by suffering the evils to come upon them which Antiochus would inflict. It is everywhere represented that these calamities would occur as a proof of the Divine displeasure on account of their sins. Compare Daniel 9:24; Daniel 11:35; 2 Macc. 7:33.

For at the time appointed the end shall be - It shall not always continue. There is a definite period marked out in the Divine purpose, and when that period shall arrive, the end of all this will take place. See the notes at Daniel 8:17.

19. the last end of the indignation—God's displeasure against the Jews for their sins. For their comfort they are told, the calamities about to come are not to be for ever. The "time" is limited (Da 9:27; 11:27, 35, 36; 12:7; Hab 2:3). In the last end of the indignation, i.e. that God will raise up Antiochus to execute his wrath against the Jews for their sins, and that yet there shall be an end of that

indignation; God will have the end of his intention, and the end of his execution, in all his severe providences relating to his people.

At the time appointed the end shall be: this he saith to make us wait patiently. He that believeth will not make haste. And he said, behold, I will make thee know,.... Or, "make known unto thee" (n); what he knew not, even things future: particularly

what shall be in the last end of the indignation; the indignation of God against the people of Israel, in the sore affliction and persecution of them by Antiochus, which he suffered to be; here the angel suggests that that should not remain always, but should have an end; and he would inform the prophet what should be at the close; or rather, as Noldius (o) renders it, "what shall be unto the last end of the indignation"; all that should come to pass from the beginning of the Persian monarchy, signified by the "ram", quite through the Grecian monarchy, designed by the "he goat", unto the end of the persecution by Antiochus; for, certain it is, the angel informed the prophet of more things than what concerned the last part and, closing scene of these sorrowful times; even of all the above said things, which intervened between the setting up of the Persian monarchy, and the sufferings of the Jews in the times of Antiochus; and so Aben Ezra interprets it, here

"is declared the wrath of God upon Israel in the days of wicked Greece, and in the days of Antiochus, until the Hasmonaeans cleansed the temple:''

for at the time appointed the end shall be; the end of that indignation or affliction, and so of this vision or prophecy: there was a time appointed by God for the fulfilment of the whole; and when that time was come all would be accomplished; the indignation would cease, and the persecution be at an end.

(n) "ego notum faciam tibi", Piscator; "indicaturus tibi sum", Michaelis. (o) Concord. Ebr. Partic. p. 180. No. 809.

And he said, Behold, I will make thee know what shall be in the last {e} end of the indignation: for at the time appointed the end shall be.

(e) Meaning that great rage which Antiochus would show against the Church.

EXEGETICAL (ORIGINAL LANGUAGES)
19. in the latter time (R.V.) of the indignation] The ‘indignation’ is the Divine wrath implied in Israel’s subjection to the nations: the persecution by Antiochus is the last stage of this indignation: when that is over, the kingdom of the saints will be set up. Cf. Daniel 11:36, ‘and he (Antiochus) shall prosper till the indignation be accomplished;’ and 1Ma 1:64, ‘and there came exceeding great wrath upon Israel.’ The word may be suggested by Isaiah 10:25; Isaiah 26:20.

for it (i.e. the vision, Daniel 8:17) belongeth to the appointed-time of the end] The sentence seems suggested by Habakkuk 2:3 (quoted on Daniel 8:17), though the word ‘end’ has not there the special sense which it has acquired in Daniel.Verse 19. - And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The Septuagint here inserts a clause after "indignation." It reads, "on the children of thy people." It may have been inserted from Daniel 12:1, only it is used in such a different sense that that does not seem very likely. It may have been in the original text, and dropped out not unlikely by homoioteleuton. The missing clause would be עַל בְּנֵי עַמֶּך, the last word of which is like two. On the other hand, its omission from Theodotion and the Peshitta is not so easily intelligible. Theodotion is in close agreement with the Massoretic text. The Peshitta is more brief, practically omitting the last clause. We have here the reference to the end, as in ver. 17 it is not the end of the world that is in the mind of the writer, but the "end of the indignation." The Jews, while maintaining their gallant struggle against Epiphanes, have need of being assured that the battle will have an end, and one determined before by God, The angel has to make Daniel know the end of the indignation. It may be said that the present time, when Israel has neither country nor city, is one of indignation; but the immediate reference is to the persecution against the Jews inaugurated by Epiphanes. The king, who sat watching the issue of the matter, looked through the door into the furnace, and observed that the three who had been cast into it bound, walked about freed from their bonds and unhurt; and, in truth, he saw not the three only, but also a fourth, "like to a son of the gods," beside them. At this sight he was astonished and terrified. He hastily stood up; and having assured himself by a consultation with his counsellors that three men had indeed been cast bound into the furnace, while he saw four walking in the midst of it, he approached the mouth of the furnace and cried to the three to come forth. They immediately came out, and were inspected by the assembled officers of state, and found to be wholly uninjured as to their bodies, their clothes being unharmed also, and without even the smell of fire upon them. הדּברין refers, without doubt, to the officers of the kingdom, ministers or counselors of state standing very near the king, since they are named in Daniel 3:27 and Daniel 6:8 (Daniel 6:7) along with the first three ranks of officers, and (Daniel 4:23 [26]) during Nebuchadnezzar's madness they conducted the affairs of government. The literal meaning of the word, however, is not quite obvious. Its derivation from the Chald. דּברין, duces, with the Hebr. article (Gesen.), which can only be supported by מדברא, Proverbs 11:14 (Targ.), is decidedly opposed by the absence of all analogies of the blending into one word of the article with a noun in the Semitic language. The Alkoran offers no corresponding analogues, since this word with the article is found only in the more modern dialects. But the meaning which P. v. Bohlen (Symbolae ad interp. s. Codicis ex ling. pers. p. 26) has sought from the Persian word which is translated by simul judex, i.e., socius in judicio, is opposed not only by the fact that the compensation of the Mim by the Dagesch, but also the composition and the meaning, has very little probability.

The fourth whom Nebuchadnezzar saw in the furnace was like in his appearance, i.e., as commanding veneration, to a son of the gods, i.e., to one of the race of the gods. In Daniel 3:28 the same personage is called an angel of God, Nebuchadnezzar there following the religious conceptions of the Jews, in consequence of the conversation which no doubt he had with the three who were saved. Here, on the other hand, he speaks in the spirit and meaning of the Babylonian doctrine of the gods, according to the theogonic representation of the συζυγία of the gods peculiar to all Oriental religions, whose existence among the Babylonians the female divinity Mylitta associated with Bel places beyond a doubt; cf. Hgst. Beitr. i. p. 159, and Hv., Kran., and Klief. in loc.

Acting on this assumption, which did not call in question the deliverance of the accused by the miraculous interposition of the Deity, Nebuchadnezzar approached the door of the furnace and cried to the three men to come out, addressing them as the servants (worshippers) of the most high God. This address does not go beyond the circle of heathen ideas. He does not call the God of Shadrach, Meshach, and Abednego the only true God, but only the most high God, the chief of the gods, just as the Greeks called their Zeus ὁ ὕψιστος θεός. The Kethiv עלּיא (in Syr. ̀elāyā̀, to preserve) is here and everywhere in Daniel (v. 32; Daniel 4:14, Daniel 4:21, etc.) pointed by the Masoretes according to the form עילאה (with )ה prevailing in the Targg. The forms גשׁם, גּשׁמא, are peculiar to Daniel (v. 27f., Daniel 4:30; Daniel 5:21; Daniel 7:11). The Targg. have גּוּשׁמא instead of it.

Links
Daniel 8:19 Interlinear
Daniel 8:19 Parallel Texts


Daniel 8:19 NIV
Daniel 8:19 NLT
Daniel 8:19 ESV
Daniel 8:19 NASB
Daniel 8:19 KJV

Daniel 8:19 Bible Apps
Daniel 8:19 Parallel
Daniel 8:19 Biblia Paralela
Daniel 8:19 Chinese Bible
Daniel 8:19 French Bible
Daniel 8:19 German Bible

Bible Hub






Daniel 8:18
Top of Page
Top of Page