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Selected Verse: Daniel 8:13 - King James
Verse |
Translation |
Text |
Da 8:13 |
King James |
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
that certain saint--Daniel did not know the names of these two holy angels, but saw only that one was speaking to the other.
How long shall be the vision concerning . . . daily sacrifice--How long shall the daily sacrifice be suspended?
transgression of desolation--literally, "making desolate," that is, Antiochus desolating profanation of the temple (Dan 11:31; Dan 12:11). Compare as to Rome and the last Antichrist, Mat 24:15. |
Notes on the Bible, by Albert Barnes, [1834] |
Then I heard one saint speaking - One holy one. The vision was now ended, and the prophet represents himself now as hearing earnest inquiries as to the length of time during which this desolation was to continue. This conversation, or these inquiries, he represents himself as hearing among those whom he calls "saints" - or holy ones - קדשׁ qâdôsh. This word might refer to a saint on earth, or to an angel - to any holy being. As one of these, however, was able to explain the vision, and to tell how long the desolation was to continue, it is more natural to refer it to angels. So Lengerke understands it. The representation is, that one holy one, or angel, was heard by Daniel speaking on this subject, but nothing is recorded of what he said. It is implied only that he was conversing about the desolations that were to come upon the holy city and the people of God. To him thus speaking, and who is introduced as having power to explain it, another holy one approaches, and asks how long this state of things was to continue. The answer to this question Dan 8:14 is made, not to the one who made the inquiry, but to Daniel, evidently that it might be recorded. Daniel does not say where this vision occurred - whether in heaven or on earth. It was so near to him, however, that he could hear what was said.
And another saint - Another holy one - probably an angel. If so, we may conclude, what is in itself every way probable, that one angel has more knowledge than another, or that things are communicated to some which are not to others.
Unto that certain saint which spake - Margin, Palmoni, or, the numberer of secrets, or, the wondeful numberer. The Hebrew word, פלמוני palemônı̂y, occurs nowhere else in the Scriptures. The similar form, פלני pelonı̂y, occurs in Rut 4:1, "Ho, such a one, turn aside;" in Sa1 21:2, "appointed my servants to such and such a place;" and Kg2 6:8, "In such and such a place." The Italic words denote the corresponding Hebrew word. The word, according to Gesenius, means some one, a certain one; in Arabic, one who is distinct or definite, whom one points out as with the finger, and not by name. It is derived from an obsolete noun, פלון pâlôn, from the verb פלה pâlâh, to distinguish, and is united commonly with the word אלמני 'alemonı̂y - meaning, properly, one concealed or unknown. It is language, therefore, which would be properly addressed to an unknown person with whom we would desire to speak, or whom we would designate by the finger, or in some such way, without being able to call the name. Thus applied in the passage here, it means that Daniel did not know the names of the persons thus speaking, but simply saw that one was speaking to another. He had no other way of designating or distinguishing them than by applying a term which was commonly used of a stranger when one wished to address him, or to point him out, or to call him to him. There is no foundation in the word for the meaning suggested in the margin. Theodotion does not attempt to translate the word, but retains it - φελμουνὶ phelmouni - Phelmouni. The Latin Vulgate well expresses the meaning, dixit unus sanctus alteri nescio loquenti. The full sense is undoubtedly conveyed by the two ideas,
(a) that the one referred to was unknown by name, and
(b) that he wished to designate him in some way, or to point him out.
How long shall be the vision concerning the daily sacrifice? - How long is what is designed to be represented by the vision to continue; that is, how long in fact will the offering of the daily sacrifice in the temple be suspended?
And the transgression of desolation - Margin, making desolate. That is, the act of iniquity on the part of Antiochus producing such desolation in the holy city and the temple - show long is that to continue?
To give both the sanctuary - The temple; the holy place where God dwelt by a visible symbol, and where he was worshipped.
And the host - The people of God - the Jewish people.
To be trodden under foot - To be utterly despised and prostrated - as anything which is trodden under our feet. |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
desolation
Seven times in Daniel the "desolation" is spoken of:
(1) Of the sanctuary, (Dan 8:13) fulfilled by Antiochus Epiphanes, B.C. 175-170.
(2) Of the sanctuary, (Dan 9:17) the condition in Daniel's time, when the Jews were in exile and the sanctuary desolate.
(3) Generally, of the land, (Dan 9:18) also referring to Daniel's time.
(4) Of the sanctuary, (Dan 9:26) fulfilled A.D. 70, in the destruction of city and temple after the cutting off of Messiah. (Luk 21:20).
(5, 6, 7) Of the sanctuary, by the Beast, (Dan 9:27); (Dan 11:31); (Dan 12:11).
Compare (Mat 24:15); (Mar 13:14); (Th2 2:3); (Th2 2:8-12); (Rev 13:14); (Rev 13:15).
one saint
Or, holy one, idem. (Dan 4:13); (Dan 4:17). |
Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
In Dan 8:13 תּת (to give) is more closely defined by מרמס (something trodden under foot); but in these passages in Ezekiel above referred to, it [the verb נתן] is connected with an actual object. Construed with the accus. pers. and על, נתן means "to place one over anything." This conception in its different shades is not so much derived from the words of the text as from a reference to the history; for it is supposed (cf. Grotius, Wies.) that because the matter spoken of is the wickedness of Antiochus, the entrance of the Syrian army into Jerusalem and its proceedings (1 Macc. 1:29ff.) must be set forth. צבא, notwithstanding the want of the article, and notwithstanding the feminine construction, cannot properly be otherwise understood in Dan 8:12 than in Dan 8:10, Dan 8:13, not of the host of the Syrians, but only of the people of Israel. The article is wanting also in Dan 8:13, where yet, because of its being taken in connection with קדשׁ, it can only refer to Israel. Besides this passage, the fem. construction is found also only in Isa 40:2, where it signifies the service of war or vassalage. But this meaning here, where weighty reasons oppose it, this construction does not require us to adopt, for such a construction is not infrequent. It is found not merely with names of nations and races, so far as land and people are nearly related ideas, but also with other words, such as even עם, people, fem., Exo 5:16; Kg1 18:7; Jer 8:5; המון, a multitude, Job 31:34; זרע, seed, i.e., descendants, Deu 31:21; cf. Ewald's Lehr. 174. But the want of the article in צבא in Dan 8:12 and in Dan 8:13 has its reason in this, that that which is said does not concern the whole host, but only one part of it, since, according to Dan 8:10, the hostile horn will cast only some הצבא מן (of the host) to the earth. If, therefore, there is no sufficient ground for rejecting the application of the צבא to the people of Israel, it follows that this interpretation is decidedly required not only by the connection, chiefly by Dan 8:13, but also by that which is said of צבא in Dan 8:12.
"Since in Dan 8:13 the inquirer resumes the contents of Dan 8:10-12, and along with the sanctuary names also the 'host' as the object of the 'treading down,' it is not credible that this 'host' should be different from that mentioned in Dan 8:12" (Klief.). Moreover, תּנּתן can have in this passage only the meaning of to be given up. התּמיד על can then only be translated because of the permanent sacrifice, if בּפשׁע (by reason of transgression) is united as object with תּנּתן in the sense: "was delivered up in transgression." But apart from this, that נתן in the sense of to give up is construed with בּיד, and there are wanting certain parallels for its construction with ב merely, this interpretation, "the host (= Israel) is given up in wickedness on account of the continual sacrifice," presents an idea not to be tolerated. We agree, therefore, in general with the interpretation of Daniel B. Michaelis, Hvernick, v. Lengerke, Maurer, Kranichfeld, and Kliefoth, and explain the words thus: "and (an) host shall be given up together with the daily sacrifice, because of transgression." צבא, an host, i.e., a great company of the host, the people of Israel. ב before פּשׁע (transgression) in the meaning of ב pretii, on account of (um), or because of, cf. Gen 18:28. פּשׁע is the apostasy of the Israelites from God, the wickedness proceeding from the פּשׁעים (transgressors), Dan 8:23. The objection that this interpretation is not appropriate, because פּשׁע is repeated in Dan 8:13 in union with שׁמם (desolation), and therefore a wickedness devoted to destruction is characterized (Klief.), avails nothing, because it in no way follows from this that the "transgression" must be wickedness seating itself in the place of the "daily sacrifice," idolatrous worship supplanting the true worship. But "the transgression" cannot be that which sets itself in the place of the "daily sacrifice," because התּמיד is not the subject of the sentence, but is only co-ordinated to the subject. If ב in בּפשׁע is regarded as the ב pretii, then פשׁע can only be that which would be put in the place of the צבא. The preposition על before התּמיד means thereon, after that, also at the same time, or together with, as in Amo 3:15; Hos 10:14, etc. תּמיד, as in Dan 8:11, is not merely the daily sacrifice, but all that had continuance in the Mosaic worship. Finally, the jussive forms תּנּתן and תּשׁלך d (to be trodden) are to be observed, since, according to the just observation of Kran., they are not simply identical with the future, as Ewald (343) thinks, but here, as in Dan 11:4, Dan 11:10,Dan 11:16, modify the conception of time by the presentation of the divine pre-determination or the decree, and thus express a should, may, or a faculty, a being able, in consequence of the divine counsel. To the verbs of the second half of the verse קרן (horn) is easily supplied from the foregoing context as the subject; and the passage closes with the thought: thus must the horn throw the truth to the ground, and he shall succeed in this.
(Note: "Successus Antiochi potuit pios omnes turbare, acsi tyrannus ille esset Deo superior. Ergo oportuit etiam hoc praedici, ne quid novum vel inopinatum constingeret fidelibus." - Calvin.)
אמת, the objective truth, the word of God, so far as it is embodied in the worship. As to this matter cf. 1 Macc. 1:43-52, 56, 60.
Dan 8:13-14
In addition to what has been already seen and communicated in the vision, a further vision unfolds itself, by which there is conveyed to the prophet disclosures regarding the duration of the oppression of the people of God by the little horn. Daniel hears a holy one, i.e., an angel (see under Dan 4:10), talking. What he said is not recorded. But while he is talking, another angel interrupts him with the question as to the duration of the affliction, and this is done that Daniel may hear the answer. Therefore the first angel immediately turns himself to Daniel, and, addressing him, makes known to him the information that was desired.
The אלי (to me), Dan 8:14, is not, according to the old versions, to be changed into אליו (to him). What Hitzig says in justification of אליו is of no weight; cf. Kran. The angel that talked is designated by פּלמוני, quidam, nescio quis, as not being more particularly definable. The question condenses the contents of Dan 8:10-12 : "Till how long is the vision, etc.?" החזון is not the action, but the contents of the vision, the thing seen. The contents of the vision are arranged in the form of appositions: that which is continual and the desolating wickedness, for: the vision of that which is continual and of the desolation. The meaning of this apposition is more particularly defined by the further passage following asyndetos: to give up the sanctuary as well as the host to destruction. שׁמם after the definite noun without the article, which is sometimes wanting (Jer 2:21; Eze 39:27; cf. Ew. 293), does not mean being benumbed, confounded, but laid waste, fallen into ruin; thus the wickedness which consists in laying waste. שׁמם cannot be understood transitively, since שׁמם and משׁמם are placed over against each other in Dan 9:27.
In the answer, עד is to be interpreted as in the question: till 2300 evening-mornings have been, or have passed, thus: 2300 evening-mornings long, so (=then) the sanctuary is brought into its right state. צדק primarily means to be just, whence the meaning is derived to justify, which is not here suitable, for it must be followed by, from the defilement of the desolation. The restoration of the temple to its right condition is, it is true, at the same time a justification of it from its desolation, and it includes in it the restoration of the permanent worship.
The interpretation of the period of time, 2300 evening-mornings, named by the angel is beset with difficulty. And first the verbal import of בּקר ערב is doubtful. Among recent interpreters, Berth., Hv., v. Leng., Maur., and Horm. (Weiss. u. Erf. p. 295) understand by its days consisting of morning and evening (twenty-four hours); others, as Bleek, Kirmss, Ewald, Hitzig, Wieseler (who, however, in his treatise, Die 70 Wochen, u.s.w., p. 115ff., defends the first explanation), Kran., and Delitzsch, are of opinion that evening-morning is particularly reckoned with reference to the offering of a morning and an evening sacrifice each day, so that 2300 evening-mornings make only 1150 whole days. But there is no exegetical foundation for this latter opinion. It is derived only from a comparison, or rather an identification, of this passage with Dan 7:25; Dan 12:11., and Dan 9:27; and therewith it is proved that, according to 1 Macc. 1:54, 59, cf. 4:52, the desolation of the sanctuary by the worship of idols under Antiochus Epiphanes lasted not longer than three years and ten days, and that from Dan 12:11 it extends only to 1290 days. But these arguments rest on assertions which must first be justified. The passages Dan 7:25 and Dan 9:27 cannot be here taken into account, because they do not speak of Antiochus Epiphanes, and the 1290 days (1335 days, Dan 12:11.) do not give 2300 evening-mornings, that we can and may at once identify these statements with this before us. In Dan 12:11 the terminus a quo of the 1290 days is unquestionably the putting away or the removal of the תּמיד (daily sacrifice), and the giving (placing, raising up) of the abomination that maketh desolate (i.e., the altar of idol-worship); but in this verse (Dan 8:14), on the contrary, the continuance not only of the taking away of the תּמיד, but also of the delivering up of the saints and the people to be trodden under foot, is fixed to 2300 evening-mornings. This oppression continued longer than the removal of the appointed daily sacrifice. According to 1 Macc. 1:10ff., the violent assaults of Antiochus against the temple and the Jews who remained faithful to the law began in the 143rd year of the era of the Seleucidae, but the abomination that maketh desolate, i.e., the idol-altar, was first erected on Jehovah's altar of burnt-offering, according to 1 Macc. 1:54, in the 145th year of the Seleucidae, and the purification of the temple from this abomination, and its re-consecration, took place on the 25th day of Kisleu (9th month) of the year of the Seleucidae 148. According to this, from the beginning of the desecration of the temple by the plundering of its vessels and its golden ornaments (1 Macc. 1:20ff.) to its restoration to its right condition, more than five years passed. The fulfilment, or the historical reference, of this prophecy accordingly affords, as is sufficiently manifest, no proper means of ascertaining the import of the "evening-morning." This must rather be exegetically decided. It occurs only here, and corresponds to νυχθήμερον, Co2 11:25. But the choice of so unusual a measure of time, derived from the two chief parts of the day, instead of the simple measure of time by days, probably originates with reference to the morning and evening sacrifice, by which the day was to be consecrated to the Lord, after Gen 1:5, Gen 1:8,Gen 1:13, etc., where the days of the creation week are named and reckoned according to the succession of evening and morning. This separation of the expression into evening and morning, so that to number them separately and add them together would make 2300 evening-mornings = 1150 days, is shown to be inadmissible, both by the asyndeton evening-morning and the usages of the Hebrew language. That in Dan 8:26 והבּקר הערב (the evening and the morning) stands for it, does not prove that the evening ad morning are reckoned separately, but only that evening-morning is a period of time consisting of evening and morning. When the Hebrews wish to express separately day and night, the component parts of a day of a week, then the number of both is expressed. They say, e.g., forty days and forty nights (Gen 7:4, Gen 7:12; Exo 24:18; Kg1 19:8), and three days and three nights (Jon 2:1; Mat 12:40), but not eighty or six days-and-nights, when they wish to speak of forty or three full days. A Hebrew reader could not possibly understand the period of time 2300 evening-mornings of 2300 half days or 1150 whole days, because evening and morning at the creation constituted not the half but the whole day. Still less, in the designation of time, "till 2300 evening-mornings," could "evening-mornings" be understood of the evening and morning sacrifices, and the words be regarded as meaning, that till 1150 evening sacrifices and 1150 morning sacrifices are discontinued. We must therefore take the words as they are, i.e., understand them of 2300 whole days.
This exegetical resolution of the matter is not made doubtful by the remark, that an increasing of the period of oppression to 2300 days, over against the duration of the oppression limited in Dan 7:25 to only three and a half times, or to 1290 (or 1335 days, Dan 12:11-12), is very unlikely, since there is in no respect any reason for this increase over against these statements (Kran. p. 298). This remark can only be valid as proof if, on the one side, the three and a half times in Dan 7:25 are equal to three and a half civil years, for which the proof fails, and, on the other side, if the 1290 or the 1335 days in Dan 12:11. indicate the whole duration of the oppression of Israel by Antiochus. But if these periods, on the contrary, refer only to the time of the greatest oppression, the erection of the idol-altar in the temple, this time cannot be made the measure for the duration of the whole period of tribulation.
The objection also, that it is more difficult to prove historically an oppression of the people of God for 2300 days by Antiochus than the 1150 days' duration of this oppression, need not move us to depart from the exegetically ascertained meaning of the words. The opponents of this view are indeed at one in this, that the consecration of the temple after its purification, and after the altar of Jehovah was restored, on the 25th Kisleu of the 148th year of the Seleucidae, formed the termination of the period named, but they are at variance as to the commencement of the period. Delitzsch reckons from the erection of the idol-altar in the temple on 15th Kisleu in the 145th year of the Sel., and thus makes it only three years and ten days, or 1090 to 1105 days. Hitzig reckons from the taking away of the daily sacrifice, which would take place somewhat earlier than the setting up of the idol-altar, but has not furnished proof that this happened tow months earlier. Bleek and Kirmss reckon from the taking of Jerusalem by Apollonius in the year of the Sel. 145 (1 Macc. 1:30ff.; 2 Macc. 5:24ff.), misplacing this in the first month of the year named, but without having any other proof for it than the agreement of the reckoning.
To this is to be added, that the adoption of the consecration of the temple as the terminus ad quem is not so well grounded as is supposed. The words of the text, קדשׁ ונצדּק ("thus is the sanctuary placed in the right state"), comprehend more than the purification and re-consecration of the temple. In Dan 8:11, also Dan 9:17 and Dan 11:31, Daniel uses the word מקדּשׁ for temple, while on the other hand קדשׁ means all that is holy. Was, then, the sanctuary, in this comprehensive meaning of the word, placed in its right state with the consecration of the temple, when after this occurrence "they that were in the tower (Acra) shut up the Israelites round about the sanctuary," sought to hinder access to the temple, and, when Judas Maccabaeus had begun to besiege the tower, the Syrians approached with a reinforced army, besieged the sanctuary for many days, and on their departure demolished its strongholds (1 Macc. 6:18ff., 51, 62)? - when, again, under Demetrius Soter of Bacchides, the high priest Menelaus was deposed, and Alcimus, who was not descended from the family of a high priest, was advanced to his place, who cruelly persecuted the pious in Israel? - when the Syrian general Nicanor mocked the priests who showed to him the burnt-offering for the king, and defiled and threatened to burn the temple (1 Macc. 7)? And did the trampling upon Israel cease with the consecration of the temple, when at the building up of the altar and the restoration of the temple the heathen around became so furious, that they resolved to destroy all who were of the race of Jacob amongst them, and began to murder them (1 Macc. 5:1ff.)? Hvernick therefore, with Bertholdt, places the terminus ad quem of the 2300 days in the victory over Nicanor, by which the power of the Syrians over Judea was first broken, and the land enjoyed rest, so that it was resolved to celebrate annually this victory as well as the consecration of the temple (1 Macc. 7:48-50), according to which the terminus a quo of the period named would be shortly before the erection of the abomination of idolatry in the temple.
If we now, however, turn from this supposition, since the text speaks further of it, to seek the end of the oppression in the restoration of the legal temple-worship, or in the overthrow of Antiochus Epiphanes, which the angel brings to view in the interpretation of the vision (Dan 8:26), so also in these cases the 2300 days are to be calculated. C. v. Leng., Maur., and Wiesel., who regard the death of Antiochus as the termination, place the beginning of the 2300 days one year before the beginning of violence with which Antiochus, after his return from the expedition into Egypt in the year 143 Sel., went forth to destroy (1 Macc. 1:20) the Mosaic worship and law. Only a few weeks or months earlier, in the middle of the year 142 Sel., the point of commencement must be placed, if the consecration of the temple is held to be the termination. In the year 142 not only was the pious high priest Onias removed from his office by the godless Jason, but also Jason himself was forced from the place he had usurped by Menelaus, who gave Antiochus a greater bribe than he did, and gave away as presents and sold to the heathen the golden utensils of the temple, and commanded Onias, who denounced his wickedness, to be deceitfully murdered (2 Macc. 2:4). Hence we need not, with Hofmann, regard the deposition of Onias, the date of which cannot be accurately fixed, but which, 2 Macc. 4:7ff., is brought into connection with the commencement of the reign of Antiochus, and which probably took place before the year 142, as the date of the commencement of the 2300 days, although the laying waste of the sanctuary may be dated from it; since Jason by royal authority set up a heathen γυμνάσιον with an ἐφηβεῖον, and by the wickedness of the profane and unpriestly conduct of this man Greek customs and the adoption of heathenish manners so prevailed, that the priests ceased to concern themselves about the service of the altar, but, despising the temple and forgetting the sacrifice, they hastened to witness the spectacles in the palaestra, which were contrary to the law; cf. 2 Macc. 4:13ff. with 1 Macc. 1:11-15. The 2300 days are thus, as well as the 1150 days, historically authenticated.
But it is on the whole questionable whether the number given by the angel is to be reckoned as an historico-chronological period of time, or is not rather to be interpreted as symbolical. The analogy of the other prophetic numbers speaks decidedly for the symbolical interpretation. The 2300 cannot, it is true, be directly a symbolical number, such as 7, 10, 40, 70, and other numbers are, but yet it can stand in such a relation to the number seven as to receive a symbolical meaning. The longer periods of time are usually reckoned not by days, but by weeks, months, or years; if, therefore, as to the question of the duration of the 2300 days, we reduce the days to weeks, months, and years, we shall find six years, three or four months, and some days, and discover that the oppression of the people by the little horn was to continue not fully a period of seven years. But the times of God's visitations, trials, and judgments are so often measured by the number seven, that this number came to bear stamped on it this signification; see under Dan 4:13; Dan 7:25. The number of seven years is used in the symbolical meaning when, not to mention the cases in Gen 29:18, Gen 29:27; Gen 41:26., and Jdg 6:1, seven years' famine were laid upon the land as a punishment for David's sin in numbering the people (Sa2 24:13), and when in Elisha's time Israel was visited with seven years' famine (Kg2 8:1). Thus the answer of the angel has this meaning: The time of the predicted oppression of Israel, and of the desolation of the sanctuary by Antiochus, the little horn, shall not reach the full duration of a period of divine judgment, shall not last so long as the severe oppression of Israel by the Midianites, Jdg 6:1, or as the famine which fell upon Israel in the time of Elisha, and shall not reach to a tenth part of the time of trial and of sorrow endured by the exiles, and under the weight of which Israel then mourned.
But if this is the meaning of the angel's message, why does not the divine messenger use a pure symbolical expression, such as "not full seven times?" and why does he not simply say, "not quite seven years?" As to the first of these questions, we answer that the expression "times" is too indefinite; for the duration of this period of sorrow must be given more minutely. As to the second question, we know no other answer that can be given than this, that, on the one side, only the positive determination of the length of time, measured by days, can afford full confidence that the domination and the tyranny of the oppressor shall not continue one day longer than God has before fixed; but, on the other side, by the measuring of this period by a number defined according to thousands and hundreds, both the long duration of the affliction is shown, and the symbolical character of the period named is indicated. While by the period "evening-morning" every ambiguity of the expression, and every uncertainty thence arising regarding the actual length of the time of affliction, is excluded, yet the number 2300 shows that the period must be defined in round numbers, measuring only nearly the actual time, in conformity with all genuine prophecy, which never passes over into the mantic prediction of historico-chronological data.
If we compare with this the designation of time in Dan 7:25, instead of the general idea there expressed, of "time, times, and half a time," which is not to be computed as to its duration, we have here a very definite space of time mentioned. This difference corresponds to the contents of the two prophecies. The oppression prophesied of in this chapter would visit the people of Israel at not too distant a time; and its commencement as well as its termination, announced by God beforehand, was fitted to strengthen believers in the faith of the truth and fidelity of God for the time of the great tribulation of the end, the duration of which God the Lord indeed determined accurately and firmly beforehand, but according to a measure of time whose extent men cannot calculate in advance. In this respect the designation of the time of the affliction which the horn growing up out of the third world-kingdom will bring upon God's people, becomes a type for the duration of the oppression of the last enemy of the church of the Lord at the end of the days. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
One saint - That is, one holy angel. How long - How long shall Antiochus continue his vexations against the people and prevent the worship of God? This is, the treading down of the sanctuary, and the host. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
One saint speaking, and another saint said - One angel asked another how long the sanctuary was to be trodden down? |
15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
11 And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
31 And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.
8 Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp.
2 And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed my servants to such and such a place.
1 Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down.
14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.
17 This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.
13 I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven;
15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.
14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.
8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:
9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders,
10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.
11 And for this cause God shall send them strong delusion, that they should believe a lie:
12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness.
3 Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;
14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains:
15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
11 And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
31 And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.
17 Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake.
13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?
25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
1 And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years.
1 Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years.
13 So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me.
1 And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years.
26 The seven good kine are seven years; and the seven good ears are seven years: the dream is one.
27 Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years.
18 And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter.
25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
13 I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven;
26 And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.
31 And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.
17 Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake.
11 Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.
11 And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
11 And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
12 Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
40 For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.
1 Then Jonah prayed unto the LORD his God out of the fish's belly,
8 And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God.
18 And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.
12 And the rain was upon the earth forty days and forty nights.
4 For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth.
26 And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.
13 And the evening and the morning were the third day.
8 And God called the firmament Heaven. And the evening and the morning were the second day.
5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
25 Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep;
14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.
11 And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
11 And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
11 And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
11 And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
27 When I have brought them again from the people, and gathered them out of their enemies' lands, and am sanctified in them in the sight of many nations;
21 Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?
10 And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them.
11 Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.
12 And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered.
14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.
10 Thus were the visions of mine head in my bed; I saw, and behold a tree in the midst of the earth, and the height thereof was great.
13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?
14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.
16 But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed.
10 But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.
4 And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those.
11 Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.
14 Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Betharbel in the day of battle: the mother was dashed in pieces upon her children.
15 And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end, saith the LORD.
13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?
23 And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.
28 Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it.
12 And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered.
10 And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them.
11 Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.
12 And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered.
13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?
12 And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered.
13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?
10 And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them.
13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?
12 And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered.
21 And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware.
34 Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, and went not out of the door?
5 Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return.
7 And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah?
16 There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.
2 Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD'S hand double for all her sins.
13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?
13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?
10 And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them.
12 And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered.
13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?