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Selected Verse: Daniel 12:2 - Strong Concordance

Verse	Translation	Text
Da 12:2	Strong Concordance	And many [07227] of them that sleep [03463] in the dust [06083] of the earth [0127] shall awake [06974], some to everlasting [05769] life [02416], and some to shame [02781] and everlasting [05769] contempt [01860].
	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
many . . . that sleep--"many from among the sleepers . . . these shall be unto everlasting life; but those (the rest of the sleepers who do not awake at this time) shall be unto shame" [TREGELLES]. Not the general resurrection, but that of those who share in the first resurrection; the rest of the dead being not to rise till the end of the thousand years (Rev 20:3, Rev 20:5-6; compare Co1 15:23; Th1 4:16). Israel's national resurrection, and the first resurrection of the elect Church, are similarly connected with the Lord's coming forth out of His place to punish the earth in Isa 26:19, Isa 26:21; Isa 27:6. Compare Isa 25:6-9. The Jewish commentators support TREGELLES. AUBERLEN thinks the sole purpose for which the resurrection is introduced in this verse is an incitement to faithful perseverance in the persecutions of Antiochus; and that there is no chronological connection between the time of trouble in Dan 12:1 and the resurrection in Dan 12:2; whence the phrase, "at that time," twice occurs in Dan 12:1, but no fixing of time in Dan 12:2-3; 2 Maccabees 7:9, 14, 23, shows the fruit of this prophecy in animating the Maccabean mother and her sons to brave death, while confessing the resurrection in words like those here. Compare Heb 11:35. NEWTON'S view that "many" means all, is not so probable; for Rom 5:15, Rom 5:19, which he quotes, is not in point, since the Greek is "the many," that is, all, but there is no article in the Hebrew here. Here only in the Old Testament is "everlasting life" mentioned.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

many . . . that sleep--"many from among the sleepers . . . these shall be unto everlasting life; but those (the rest of the sleepers who do not awake at this time) shall be unto shame" [TREGELLES]. Not the general resurrection, but that of those who share in the first resurrection; the rest of the dead being not to rise till the end of the thousand years (Rev 20:3, Rev 20:5-6; compare Co1 15:23; Th1 4:16). Israel's national resurrection, and the first resurrection of the elect Church, are similarly connected with the Lord's coming forth out of His place to punish the earth in Isa 26:19, Isa 26:21; Isa 27:6. Compare Isa 25:6-9. The Jewish commentators support TREGELLES. AUBERLEN thinks the sole purpose for which the resurrection is introduced in this verse is an incitement to faithful perseverance in the persecutions of Antiochus; and that there is no chronological connection between the time of trouble in Dan 12:1 and the resurrection in Dan 12:2; whence the phrase, "at that time," twice occurs in Dan 12:1, but no fixing of time in Dan 12:2-3; 2 Maccabees 7:9, 14, 23, shows the fruit of this prophecy in animating the Maccabean mother and her sons to brave death, while confessing the resurrection in words like those here. Compare Heb 11:35. NEWTON'S view that "many" means all, is not so probable; for Rom 5:15, Rom 5:19, which he quotes, is not in point, since the Greek is "the many," that is, all, but there is no article in the Hebrew here. Here only in the Old Testament is "everlasting life" mentioned.

Notes on the Bible, by Albert Barnes, [1834]
And many of them - The natural and obvious meaning of the word "many" (רבים rabı̂ym) here is, that a large portion of the persons referred to would thus awake, but not all. So we should understand it if applied to other things, as in such expressions as these - "many of the people," "many of the houses in a city," "many of the trees in a forest," "many of the rivers in a country," etc. In the Scriptures, however, it is undeniable that the word is sometimes used to denote the whole considered as constituted of many, as in Rom 5:15-16, Rom 5:19. In these passages no one can well doubt that the word many is used to denote all, considered as composed of the "many" that make up the human race, or the "many" offences that man has committed. So if it were to be used respecting those who were to come forth from the caves and fastnesses where they had been driven by persecution, or those who sleep in their graves, and who will come forth in a general resurrection, it might be used of them considered as the many, and it might be said "the many" or "the multitude" comes forth. Not a few interpreters, therefore, have understood this in the sense of all, considered as referring to a multitude, or as suggesting the idea of a multitude, or keeping up the idea that there would be great numbers. If this is the proper interpretation, the word "many" was used instead of the word "all" to suggest to the mind the idea that there would be a multitude, or that there would be a great number. Some, as Lengerke, apply it to all the Israelites who "were not written in the book" Dan 12:1, that is, to a resurrection of all the Israelites who had died; some, as Porphyry, a coining forth of the multitudes out of the caves and fastnesses who had been driven there by persecution; and some, as Rosenmuller and Havernick, understand it as meaning all, as in Rom 5:15, Rom 5:19. The sum of all that can be said in regard to the meaning of the word, it seems to me, is, that it is so far ambiguous that it might be applied (a) to "many" considered as a large portion of a number of persons or things; (b) or, in an absolute sense, to the whole of any number of persons or things considered as a multitude or great number. As used here in the visions of the future, it would seem to denote that the eye of the angel was fixed on a great multitude rising from the dust of the earth, without any particular or distinct reference to the question whether all arose. There would be a vast or general resurrection from the dust; so much so that the mind would be interested mainly in the contemplation of the great hosts who would thus come forth. Thus understood, the language might, of itself, apply either to a general arousing of the Hebrew people in the time of the Maccabees, or to a general resurrection of the dead in the last day. That sleep - This expression is one that denotes either natural sleep, or anything that resembles sleep. In the latter sense it is often used to denote death, and especially the death of the pious - who calmly slumber in their graves in the hope of awaking in the morning of the resurrection. See the notes at Th1 4:14. It cannot be denied that it might be applied to those who, for any cause, were inactive, or whose energies were not aroused - as we often employ the word sleep or slumber - and that it might be tints used of those who seemed to slumber in the midst of the persecutions which raged, and the wrongs that were committed by Antiochus; but it would be most natural to understand it of those who were dead, and this idea would be particularly suggested in the connection in which it stands here. In the dust of the earth - Hebrew, "In the ground, or earth of dust" - ארמת־עפר 'ademath ‛âphâr. The language denotes the ground or earth considered as composed of dust, and would naturally refer to those who are dead and buried - considered as sleeping there with the hope of awaking in the resurrection. Shall awake - This is language appropriate to those who are asleep, and to the dead considered as being asleep. It might, indeed, be applied to an arousing from a state of lethargy and inaction, but its most obvious, and its full meaning, would be to apply it to the resurrection of the dead, considered as an awaking to life of those who were slumbering in their graves. Some - One portion of them. The relative number is not designated, but it is implied that there would be two classes. They would not all rise to the same destiny, or the same lot. To everlasting life - So that they would live forever. This stands in contrast with their" sleeping in the dust of the earth," or their being dead, and it implies that that state would not occur in regard to them again. Once they slept in the dust of the earth; now they would live for ever, or would die no more. Whether in this world or in another is not here said, and there is nothing in the passage which would enable one to determine this. The single idea is that of living forever, or never dying again. This is language which must have been derived from the doctrine of the resurrection of the dead, and of the future state, and which must imply the belief of that doctrine in whatever sense it may be used here. It is such as in subsequent times was employed by the sacred writers to denote the future state, and the rewards of the righteous. The most common term employed in the New Testament, perhaps, to describe true religion, is life, and the usual phrase to denote the condition of the righteous after the resurrection is eternal or everlasting life. Compare Mat 25:46. This language, then, would most naturally be referred to that state, and covers all the subsequent revelations respecting the condition of the blessed. And some to shame - Another portion in such a way that they shall have only shame or dishonor. The Hebrew word means reproach, scorn, contumely; and it may be applied to the reproach which one casts on another, Job 16:10; Psa 39:8 (9); Psa 79:12; or to the reproach which rests on anyone, Jos 5:9; Isa 54:4. Here the word means the reproach or dishonor which would rest on them for their sins, their misconduct, their evil deeds. The word itself would apply to any persons who were subjected to disgrace for their former misconduct. If it be understood here as having a reference to those who would be aroused from their apathy, and summoned from their retreats in the times of the Maccabees, the meaning is, that they would be called forth to public shame on account of their apostasy, and their conformity to pagan customs; if it be interpreted as applying to the resurrection of the dead, it means that the wicked would rise to reproach and shame before the universe for their folly and vileness. As a matter of fact, one of the bitterest ingredients in the doom of the wicked will be the shame and confusion with which they will be overwhelmed in the great day on account of the sins and follies of their course in this world. And everlasting contempt - The word "everlasting" in this place is the same which in the former part of the verse is applied to the other portion that would awake, and like that properly denotes eternal; as in Mat 25:46, the word translated "everlasting" (punishment) is the same which is rendered "eternal" (life), and means what is to endure forever. So the Greek here, where the same word occurs, as in Mat 25:46 - "some to everlasting life," εἰς ζωὴν αἰώνιον eis zōēn aiōnion, "and some to everlasting contempt," εἰς αἰσχύνην αἰώνιον eis aischunēn aiōnion - is one which would denote a strict and proper eternity. The word "contempt" (דראון derâ'ôn) means, properly, a repulse; and then aversion, abhorrence. The meaning here is aversion or abhorrence - the feeling with which we turn away from what is loathsome, disgusting, or hateful. Then it denotes the state of mind with which we contemplate the vile and the abandoned; and in this respect expresses the emotion with which the wicked will be viewed on the final trial. The word everlasting completes the image, meaning that this feeling of loathing and abhorrence would continue forever. In a subordinate sense this language might be used to denote the feelings with which cowards, ingrates, and apostates are regarded on earth; but it cannot be doubted that it will receive its most perfect fulfillment in the future world - in that aversion with which the lost will be viewed by all holy beings in the world to come.

Notes on the Bible, by Albert Barnes, [1834]

And many of them - The natural and obvious meaning of the word "many" (רבים rabı̂ym) here is, that a large portion of the persons referred to would thus awake, but not all. So we should understand it if applied to other things, as in such expressions as these - "many of the people," "many of the houses in a city," "many of the trees in a forest," "many of the rivers in a country," etc. In the Scriptures, however, it is undeniable that the word is sometimes used to denote the whole considered as constituted of many, as in Rom 5:15-16, Rom 5:19. In these passages no one can well doubt that the word many is used to denote all, considered as composed of the "many" that make up the human race, or the "many" offences that man has committed. So if it were to be used respecting those who were to come forth from the caves and fastnesses where they had been driven by persecution, or those who sleep in their graves, and who will come forth in a general resurrection, it might be used of them considered as the many, and it might be said "the many" or "the multitude" comes forth.

Not a few interpreters, therefore, have understood this in the sense of all, considered as referring to a multitude, or as suggesting the idea of a multitude, or keeping up the idea that there would be great numbers. If this is the proper interpretation, the word "many" was used instead of the word "all" to suggest to the mind the idea that there would be a multitude, or that there would be a great number. Some, as Lengerke, apply it to all the Israelites who "were not written in the book" Dan 12:1, that is, to a resurrection of all the Israelites who had died; some, as Porphyry, a coining forth of the multitudes out of the caves and fastnesses who had been driven there by persecution; and some, as Rosenmuller and Havernick, understand it as meaning all, as in Rom 5:15, Rom 5:19. The sum of all that can be said in regard to the meaning of the word, it seems to me, is, that it is so far ambiguous that it might be applied

(a) to "many" considered as a large portion of a number of persons or things;

(b) or, in an absolute sense, to the whole of any number of persons or things considered as a multitude or great number.

As used here in the visions of the future, it would seem to denote that the eye of the angel was fixed on a great multitude rising from the dust of the earth, without any particular or distinct reference to the question whether all arose. There would be a vast or general resurrection from the dust; so much so that the mind would be interested mainly in the contemplation of the great hosts who would thus come forth. Thus understood, the language might, of itself, apply either to a general arousing of the Hebrew people in the time of the Maccabees, or to a general resurrection of the dead in the last day.

That sleep - This expression is one that denotes either natural sleep, or anything that resembles sleep. In the latter sense it is often used to denote death, and especially the death of the pious - who calmly slumber in their graves in the hope of awaking in the morning of the resurrection. See the notes at Th1 4:14. It cannot be denied that it might be applied to those who, for any cause, were inactive, or whose energies were not aroused - as we often employ the word sleep or slumber - and that it might be tints used of those who seemed to slumber in the midst of the persecutions which raged, and the wrongs that were committed by Antiochus; but it would be most natural to understand it of those who were dead, and this idea would be particularly suggested in the connection in which it stands here.

In the dust of the earth - Hebrew, "In the ground, or earth of dust" - ארמת־עפר 'ademath ‛âphâr. The language denotes the ground or earth considered as composed of dust, and would naturally refer to those who are dead and buried - considered as sleeping there with the hope of awaking in the resurrection.

Shall awake - This is language appropriate to those who are asleep, and to the dead considered as being asleep. It might, indeed, be applied to an arousing from a state of lethargy and inaction, but its most obvious, and its full meaning, would be to apply it to the resurrection of the dead, considered as an awaking to life of those who were slumbering in their graves.

Some - One portion of them. The relative number is not designated, but it is implied that there would be two classes. They would not all rise to the same destiny, or the same lot.

To everlasting life - So that they would live forever. This stands in contrast with their" sleeping in the dust of the earth," or their being dead, and it implies that that state would not occur in regard to them again. Once they slept in the dust of the earth; now they would live for ever, or would die no more. Whether in this world or in another is not here said, and there is nothing in the passage which would enable one to determine this. The single idea is that of living forever, or never dying again. This is language which must have been derived from the doctrine of the resurrection of the dead, and of the future state, and which must imply the belief of that doctrine in whatever sense it may be used here. It is such as in subsequent times was employed by the sacred writers to denote the future state, and the rewards of the righteous. The most common term employed in the New Testament, perhaps, to describe true religion, is life, and the usual phrase to denote the condition of the righteous after the resurrection is eternal or everlasting life. Compare Mat 25:46. This language, then, would most naturally be referred to that state, and covers all the subsequent revelations respecting the condition of the blessed.

And some to shame - Another portion in such a way that they shall have only shame or dishonor. The Hebrew word means reproach, scorn, contumely; and it may be applied to the reproach which one casts on another, Job 16:10; Psa 39:8 (9); Psa 79:12; or to the reproach which rests on anyone, Jos 5:9; Isa 54:4. Here the word means the reproach or dishonor which would rest on them for their sins, their misconduct, their evil deeds. The word itself would apply to any persons who were subjected to disgrace for their former misconduct. If it be understood here as having a reference to those who would be aroused from their apathy, and summoned from their retreats in the times of the Maccabees, the meaning is, that they would be called forth to public shame on account of their apostasy, and their conformity to pagan customs; if it be interpreted as applying to the resurrection of the dead, it means that the wicked would rise to reproach and shame before the universe for their folly and vileness. As a matter of fact, one of the bitterest ingredients in the doom of the wicked will be the shame and confusion with which they will be overwhelmed in the great day on account of the sins and follies of their course in this world.

And everlasting contempt - The word "everlasting" in this place is the same which in the former part of the verse is applied to the other portion that would awake, and like that properly denotes eternal; as in Mat 25:46, the word translated "everlasting" (punishment) is the same which is rendered "eternal" (life), and means what is to endure forever. So the Greek here, where the same word occurs, as in Mat 25:46 - "some to everlasting life," εἰς ζωὴν αἰώνιον eis zōēn aiōnion, "and some to everlasting contempt," εἰς αἰσχύνην αἰώνιον eis aischunēn aiōnion - is one which would denote a strict and proper eternity. The word "contempt" (דראון derâ'ôn) means, properly, a repulse; and then aversion, abhorrence. The meaning here is aversion or abhorrence - the feeling with which we turn away from what is loathsome, disgusting, or hateful. Then it denotes the state of mind with which we contemplate the vile and the abandoned; and in this respect expresses the emotion with which the wicked will be viewed on the final trial. The word everlasting completes the image, meaning that this feeling of loathing and abhorrence would continue forever. In a subordinate sense this language might be used to denote the feelings with which cowards, ingrates, and apostates are regarded on earth; but it cannot be doubted that it will receive its most perfect fulfillment in the future world - in that aversion with which the lost will be viewed by all holy beings in the world to come.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
These verses do not at all present the form of a parenetic reference to the retribution commencing with the resurrection. Dan 12:2 is by the copula וconnected with Dan 12:1, and thereby designates the continuance of the thought of the second half of Dan 12:1, i.e., the further representation of the deliverance of God's people, namely, of all those who are written in the book of life. Since many of the משׂכּילים who know their God (Dan 11:33) lose their life in the persecution, so in the promise of deliverance a disclosure of the lot awaiting those who sealed with their blood their fidelity to God was not to be avoided, if the prophecy shall wholly gain its end, i.e., if the promise of the deliverance of all the pious shall afford to the people of God in the times of oppression strength and joy in their enduring fidelity to God. The appeal to the fact that Dan 12:2, Dan 12:3 contain no designation of time proves nothing at all, for this simple reason, that the verses connected by "and" are by this copula placed under Dan 12:1, which contains a designation of time, and only further show how this deliverance shall ensue, namely thus, that a part of the people shall outlive the tribulation, but those who lose their lives in the persecution shall rise again from the dead. To this is to be added that the contents of Dan 12:1 do not agree with the period of persecution under Antiochus. That which is said regarding the greatness of the persecution is much too strong for it. The words, "There shall be a time of trouble such as never was מהיות , since there was a nation or nations," designate it as such as never was before on the earth. Theodoret interprets thus: οἵα οὐ γέγονεν, αφ ̓οὐ γεγένηται εθνος ἐπὶ τῆς γῆς ἕως τοῦ καιροῦ ἐκείνου. With reference to these words our Lord says: οἵα οὐ γέγονεν ἀπ ̓ἀρχῆς κόσμου ἕως τοῦ νῦν, οὐδ ̓οὐ μὴ γένηται, Mat 24:21. Though the oppression which Antiochus brought upon Israel may have been most severe, yet it could not be said of it without exaggeration, that it was such a tribulation as never had been from the beginning of the world. Antiochus, it is true, sought to outroot Judaism root and branch, but Pharaoh also wished to do the same by his command to destroy all the Hebrew male children at their birth; and as Antiochus wished to make the worship of the Grecian Zeus, so also Jezebel the worship of the Phoenician Hercules, in the place of the worship of Jehovah, the national religion in Israel. Still less does the second hemistich of Dan 12:1 refer to the deliverance of the people from the power of Antiochus. Under the words, "every one that shall be found written in the book," Hitzig remarks that they point back to Isa 4:3, and that the book is thus the book of life, and corrects the vain interpretation of v. Lengerke, that "to be written in the book" means in an earthly sense to live, to be appointed to life, by the more accurate explanation, "The book of life is thus the record of those who shall live, it is the list of the citizens of the Messianic kingdom (Phi 4:3), and in Isaiah contains the names of those who reach it living, in Daniel also of those who must first be raised from the dead for it." Cf. regarding the book of life, under Exo 32:32. Accordingly, ההיא בּעת extends into the Messianic time. This is so far acknowledged by Hofmann (Weiss. u. Erf. i. p. 313, and Shcriftbew. 2:2, p. 697), in that he finds in Dan 12:1, from "and there shall be a time," and in Dan 12:2, Dan 12:3, the prophecy of the final close of the history of nations, the time of the great tribulation at the termination of the present course of the world, the complete salvation of Israel in it, and the resurrection of the dead at the end of the world. Since, however, Hofmann likewise refers the last verses of the preceding chapter to the time of Antiochus and his destruction, and can only refer the ההיא וּבעת at the beginning of Dan 12:1-13, from its close connection with the last words of Daniel 11, to the time which has hitherto been spoken of, so he supposes that in the first clause of the first verse of this chapter (Dan 12:1-13) there cannot be a passing over to another time, but that this transition is first made by והיתה. This transition he seeks indeed, in the 2nd ed. of his Schriftbew. l.c., to cover by the remark: that we may not explain the words of the angel, וגו עת והיתה, as if they meant: that time shall be a time of trouble such as has not been till now; but much rather that they are to be translated: "and there shall arise a time of trouble such as never was to that time." But this separation of the words in question from those going before by the translation of והיתה "and there shall arise," is rendered impossible by the words following, ההיא העת עד; for these so distinctly point back to the words with which the verse commences, that we may not empty them of their definite contents by the ambiguous "till that time." If the angel says, There shall arise a time of oppression such as has never been since there were nations till that time when Michael shall appear for his people, or, as Hofmann translates it, shall "hold fast his place," then to every unprejudiced reader it is clear that this tribulation such as has never been before shall arise not for the first time centuries after the appearance of Michael or of his "holding fast his place," but in the time of the war of the angel-prince for the people of God. In this same time the angel further places the salvation of the people of Daniel and the resurrection of the dead. (Note: Hofmann's explanation of the words would only be valid if the definition of time ההיא העת אחרי stood after והיתה in the text, which Hofm. in his most recent attempts at its exposition has interpolated inadvertently, while in his earlier exposition (Weiss. u. Erf. i. p. 314) he has openly said: "These last things connect themselves with the prospect of the end of that oppressor of Israel, not otherwise than as when Isaiah spoke of the approaching assault of the Assyrians on Jerusalem as of the last affliction of the city, or as in Jeremiah the end of those seventy years is also the end of all the sufferings of his people. There remains therefore a want of clearness in this prospect," etc. This want of clearness he has, in his most recent exposition in the Schriftbew., not set aside, but increased, by the supposition of an immediate transition from the time of Antiochus to the time of the end.) The failure of all attempts to gain a space of time between Dan 11:45 and Dan 12:1, Dan 12:2 incontrovertibly shows that the assertions of those who dispute the genuineness of the book, that the pseudo-Daniel expected along with the death of Antiochus the commencement of the Messianic kingdom and of the resurrection of the dead, would have a foundation if the last verses of Daniel 11 treated of the last undertakings of this Syrian king against the theocracy. This if, it has, however, been seen from Daniel 11, is not established. In Dan 11:40-45 the statements do not refer to Antiochus, but to the time of the end, of the last enemy of the holy God, and of his destruction. With that is connected, without any intervening space, in Dan 12:1 the description of the last oppression of the people of God and their salvation to everlasting life. The prophecy of that unheard-of great tribulation Christ has in Mat 24:21 referred, wholly in the sense of the prophetic announcement, to the yet future θλῖψις μεγάλη which shall precede the coming of the Son of man in the clouds of heaven to judge the world and to bring to a consummation the kingdom of God. That this tribulation shall come only upon Israel, the people of God, is not said; the גּוי מהיות refers much more to a tribulation that shall come upon the whole of humanity. In it shall the angel-prince Michael help the people of Daniel, i.e., the people of God. That he shall destroy the hostile king, the Antichrist, is not said. His influence extends only to the assistance which he shall render to the people of God for their salvation, so that all who are written in the book of life shall be saved. Christ, in His eschatological discourse, Matt 24, does not make mention of this assistance, but only says that for the elect's sake the days of the oppression shall be shortened, otherwise that no one would be saved (ἐσώθη, Mat 24:22). Wherein the help of Michael consists, is seen partly from that which is said in Dan 10:13 and Dan 10:21 regarding him, that he helped the Angel of the Lord in the war against the hostile spirit of the Persian and the Javanic world-kingdom, partly from the war of Michael against the dragon described in Rev 12:7. From these indications it is clear that we may not limit the help on the part of Michael to the help which he renders to the saints of God in the last war and struggle, but that he stands by them in all wars against the world-power and its princes, and helps them to victory. But the salvation which the people of God shall experience in the time of the unparalleled great oppression is essentially different from the help which was imparted to the people of Israel in the time of the Maccabees. This is called "a little help," Dan 11:34. So also is the oppression of Israel in the time of the Maccabees different from the oppression in the end of the time, as to its object and consequences. The former oppression shall, according to Dan 11:33-35, serve to purify the people and to make them white to the time of the end; the oppression at the time of the end, on the contrary, according to Dan 12:1-3, shall effect the salvation (המּלט) of the people, i.e., prepare the people for the everlasting life, and bring about the separation of the righteous from the wicked for eternity. These clearly stated distinctions confirm the result already reached, that Dan 12:1-3 do not treat of the time of Antiochus and the Maccabees. The promised salvation of the people (ימּלט) is more particularly defined by the addition to עמך: "every one who shall be found written in the book," sc. of life (see above, p. 813); thus every one whom God has ordained to life, all the genuine members of the people of God. נמלט, shall be saved, sc. out of the tribulation, so that they do not perish therein. But since, according to Dan 11:33., in the oppression, which passes over the people of God for their purification, many shall lose their lives, and this also shall be the case in the last and severest oppression, the angel gives to the prophet, in Dan 12:2, disclosures also regarding the dead, namely, that they shall awaken out of the sleep of death. By the connection of this verse with the preceding by ,ו without any further designation of time, the resurrection of the dead is placed as synchronous with the deliverance of the people. "For that the two clauses, 'thy people shall be delivered' (Dan 12:1), and 'many shall awake,' not only reciprocally complete each other, but also denote contemporaneous facts, we only deny by first denying that the former declares the final salvation of Israel" (Hofm. Schriftbew. ii. 2, p. 598). ישׁן, sleeping, is here used, as in Job 3:13; Jer 51:39, of death; cf. καθεύδειν, Mat 9:24; Th1 5:10, and κοιμᾶσθαι, Th1 4:14. אדמת־עפר, occurring only here, formed after Gen 3:19, means not the dust of the earth, but dusty earth, terra pulveris, denoting the grave, as עפר, Psa 22:30. It appears surprising that רבּים, many, shall awake, since according to the sequel, where the rising of some to life and of some to shame is spoken of, much rather the word all might have been expected. This difficulty is not removed by the remark that many stands for all, because רבּים does not mean all. Concerning the opinion that many stands for all, Hofmann remarks, that the expression "sleeping in the dust of earth" is not connected with the word many (רבּים), but with the verb "shall awake" (יקיצוּ): "of them there shall be many, of whom those who sleep in the earth shall arise" (Hofm.). So also C. B. Michaelis interprets the words by reference to the Masoretic accentuation, which has separated רבּים from מיּשׁני (sleeping), only that he takes מן in the sense of stating the terminus mutationis a quo. But by this very artificial interpretation nothing at all is gained; for the thought still remains the same, that of those who sleep in the dust many (not all) awake. The partitive interpretation of מן is the only simple and natural one, and therefore with most interpreters we prefer it. The רבּים can only be rightly interpreted from the context. The angel has it not in view to give a general statement regarding the resurrection of the dead, but only disclosures on this point, that the final salvation of the people shall not be limited to those still living at the end of the great tribulation, but shall include also those who have lost their lives during the period of the tribulation. In Dan 11:33, Dan 11:35, the angel had already said, that of "those that understand" many shall fall by the sword and by flame, etc. When the tribulation at the time of the end increases to an unparalleled extent (Dan 12:1), a yet greater number shall perish, so that when salvation comes, only a remnant of the people shall be then in life. To this surviving remnant of the people salvation is promised; but the promise is limited yet further by the addition: "every one that is found written in the book;" not all that are then living, but only those whose names are recorded in the book of life shall be partakers of the deliverance, i.e., of the Messianic salvation. But many (רבּים) of those that sleep, who died in the time of tribulation, shall awake out of sleep, some to everlasting life, and some to everlasting shame. As with the living, so also with the dead, not all attain to salvation. Also among those that arise there shall be a distinction, in which the reward of the faithful and of the unfaithful shall be made known. The word "many" is accordingly used only with reference to the small number of those who shall then be living, and not with reference either to the universality of the resurrection of the dead or to a portion only of the dead, but merely to add to the multitude of the dead, who shall then have part with the living, the small number of those who shall experience in the flesh the conclusion of the matter. If we consider this course of thought, then we shall find it necessary neither to obtrude upon רבּים the meaning of all, - a meaning which it has not and cannot have, for the universality of the resurrection is removed by the particle מן, which makes it impossible that ,οἱ πολλοί = πάντες; for this conclusion can only be drawn from the misapprehension of the course of thought here presented, that this verse contains a general statement of the doctrine of the resurrection of the dead, an idea which is foreign to the connection. From the correct interpretation of the course of thought arises the correct answer to the controverted question, whether here we are taught concerning the resurrection of the people of Israel, or concerning the resurrection of mankind generally. Neither the one nor the other of these things is taught here. The prophetic words treat of the people of Daniel, by which we are to understand the people of Israel. But the Israel of the time of the end consists not merely of Jews or of Jewish Christians, but embraces all peoples who belong to God's kingdom of the New Covenant founded by Christ. In this respect the resurrection of all is here implicite intimated, and Christ has explicitly set forth the thoughts lying implicite in this verse; for in Joh 5:28. He teaches the awakening from sleep of all the dead, and speaks, with unmistakeable reference to this passage before us, of an ἀνάστασις ζωῆς and an ἀνάστασις κρίσεως. For in the O.T. our verse is the only passage in which, along with the resurrection to everlasting life, there is mention also made of the resurrection to everlasting shame, or the resurrection of the righteous and of the wicked. The conception of עולם ,חיּיζωὴ αἰώνιος, meets us here for the first time in the O.T. חיּים denotes, it is true, frequently the true life with God, the blessed life in communion with God, which exists after this life; but the addition עולם does not generally occur, and is here introduced to denote, as corresponding to the eternal duration of the Messianic kingdom (Dan 2:44; Dan 7:14, Dan 7:27, cf. Dan 9:24), the life of the righteous in this kingdom as imperishable. עולם לדראון לחרפות forms the contrast to עולם לחיּי; for first חרפות, shame (a plur. of intensive fulness), is placed over against the חיּי, then this shame is designated in reference to Isa 66:24 as דּראון, contempt, an object of aversion. Dan 12:3 Then shall they who in the times of tribulation have led many to the knowledge of salvation receive the glorious reward of their faithfulness. With this thought the angel closes the announcement of the future. המשׂכּילים refers back to Dan 11:33-35, and is here, as there, not limited to the teachers, but denotes the intelligent who, by instructing their contemporaries by means of word and deed, have awakened them to stedfastness and fidelity to their confession in the times of tribulation and have strengthened their faith, and some of whom have in war sealed their testimony with their blood. These shall shine in eternal life with heavenly splendour. The splendour of the vault of heaven (cf. Exo 24:10) is a figure of the glory which Christ designates as a light like the sun ("The righteous shall shine forth as the sun," Mat 13:43, referring to the passage before us). Cf. for this figure also Rev 2:28 and Co1 15:40. By the expression הרבּים מצדּיקי Kranichfeld would understand such as take away the sins of the people in the offering up of sacrifice, i.e., the priests who attend to the offering of the sacrifices, because the expression is borrowed from Isa 53:11, "where it is predicated of the Messianic priest κατ ̓ἐξοχὴν, in the fullest sense of the word, what is said here of the common priests." But this interpretation is not satisfactory. In Isa 53:11 the Servant of Jehovah justifies many, not by the sacrifice, but by His righteousness, by this, that He, as צדּיק who has done no sin, takes upon Himself the sins of the people and gives His soul an offering for sin. הצּדּיק is neither in the law of sacrifices nor anywhere in the O.T. named as the effect of the sacrifice, but always only עון שׂאת (נשׂא) (to take up, take away iniquity) and כּפּר, and in the expiatory sacrifices with the constant addition לו (<) ונסלח; cf. Lev 4:26, Lev 4:31, Lev 4:35; Lev 5:10,Lev 5:16; Psa 32:1. Nor is the practice of offering sacrifice anywhere described as a הצּדּיק. This word signifies to assist in obtaining, or to lead to, righteousness, and is here to be read in this general interpretation, and not to be identified with the Pauline δικαιοῦσθαι. The מצדּיקים are those who by their צדקה, i.e., by their fidelity to the law, led others to צדקה, showed them by their example and teaching the way to righteousness. The salvation of the people, which the end shall bring in, consists accordingly in the consummation of the people of God by the resurrection of the dead and the judgment dividing the pious from the godless, according to which the pious shall be raised to eternal life, and the godless shall be given up to everlasting shame and contempt. But the leaders of the people who, amid the wars and conflicts of this life, have turned many to righteousness, shall shine in the imperishable glory of heaven.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

These verses do not at all present the form of a parenetic reference to the retribution commencing with the resurrection. Dan 12:2 is by the copula וconnected with Dan 12:1, and thereby designates the continuance of the thought of the second half of Dan 12:1, i.e., the further representation of the deliverance of God's people, namely, of all those who are written in the book of life. Since many of the משׂכּילים who know their God (Dan 11:33) lose their life in the persecution, so in the promise of deliverance a disclosure of the lot awaiting those who sealed with their blood their fidelity to God was not to be avoided, if the prophecy shall wholly gain its end, i.e., if the promise of the deliverance of all the pious shall afford to the people of God in the times of oppression strength and joy in their enduring fidelity to God. The appeal to the fact that Dan 12:2, Dan 12:3 contain no designation of time proves nothing at all, for this simple reason, that the verses connected by "and" are by this copula placed under Dan 12:1, which contains a designation of time, and only further show how this deliverance shall ensue, namely thus, that a part of the people shall outlive the tribulation, but those who lose their lives in the persecution shall rise again from the dead.

To this is to be added that the contents of Dan 12:1 do not agree with the period of persecution under Antiochus. That which is said regarding the greatness of the persecution is much too strong for it. The words, "There shall be a time of trouble such as never was מהיות , since there was a nation or nations," designate it as such as never was before on the earth. Theodoret interprets thus: οἵα οὐ γέγονεν, αφ ̓οὐ γεγένηται εθνος ἐπὶ τῆς γῆς ἕως τοῦ καιροῦ ἐκείνου. With reference to these words our Lord says: οἵα οὐ γέγονεν ἀπ ̓ἀρχῆς κόσμου ἕως τοῦ νῦν, οὐδ ̓οὐ μὴ γένηται, Mat 24:21. Though the oppression which Antiochus brought upon Israel may have been most severe, yet it could not be said of it without exaggeration, that it was such a tribulation as never had been from the beginning of the world. Antiochus, it is true, sought to outroot Judaism root and branch, but Pharaoh also wished to do the same by his command to destroy all the Hebrew male children at their birth; and as Antiochus wished to make the worship of the Grecian Zeus, so also Jezebel the worship of the Phoenician Hercules, in the place of the worship of Jehovah, the national religion in Israel.

Still less does the second hemistich of Dan 12:1 refer to the deliverance of the people from the power of Antiochus. Under the words, "every one that shall be found written in the book," Hitzig remarks that they point back to Isa 4:3, and that the book is thus the book of life, and corrects the vain interpretation of v. Lengerke, that "to be written in the book" means in an earthly sense to live, to be appointed to life, by the more accurate explanation, "The book of life is thus the record of those who shall live, it is the list of the citizens of the Messianic kingdom (Phi 4:3), and in Isaiah contains the names of those who reach it living, in Daniel also of those who must first be raised from the dead for it." Cf. regarding the book of life, under Exo 32:32.

Accordingly, ההיא בּעת extends into the Messianic time. This is so far acknowledged by Hofmann (Weiss. u. Erf. i. p. 313, and Shcriftbew. 2:2, p. 697), in that he finds in Dan 12:1, from "and there shall be a time," and in Dan 12:2, Dan 12:3, the prophecy of the final close of the history of nations, the time of the great tribulation at the termination of the present course of the world, the complete salvation of Israel in it, and the resurrection of the dead at the end of the world. Since, however, Hofmann likewise refers the last verses of the preceding chapter to the time of Antiochus and his destruction, and can only refer the ההיא וּבעת at the beginning of Dan 12:1-13, from its close connection with the last words of Daniel 11, to the time which has hitherto been spoken of, so he supposes that in the first clause of the first verse of this chapter (Dan 12:1-13) there cannot be a passing over to another time, but that this transition is first made by והיתה. This transition he seeks indeed, in the 2nd ed. of his Schriftbew. l.c., to cover by the remark: that we may not explain the words of the angel, וגו עת והיתה, as if they meant: that time shall be a time of trouble such as has not been till now; but much rather that they are to be translated: "and there shall arise a time of trouble such as never was to that time." But this separation of the words in question from those going before by the translation of והיתה "and there shall arise," is rendered impossible by the words following, ההיא העת עד; for these so distinctly point back to the words with which the verse commences, that we may not empty them of their definite contents by the ambiguous "till that time." If the angel says, There shall arise a time of oppression such as has never been since there were nations till that time when Michael shall appear for his people, or, as Hofmann translates it, shall "hold fast his place," then to every unprejudiced reader it is clear that this tribulation such as has never been before shall arise not for the first time centuries after the appearance of Michael or of his "holding fast his place," but in the time of the war of the angel-prince for the people of God. In this same time the angel further places the salvation of the people of Daniel and the resurrection of the dead.

(Note: Hofmann's explanation of the words would only be valid if the definition of time ההיא העת אחרי stood after והיתה in the text, which Hofm. in his most recent attempts at its exposition has interpolated inadvertently, while in his earlier exposition (Weiss. u. Erf. i. p. 314) he has openly said: "These last things connect themselves with the prospect of the end of that oppressor of Israel, not otherwise than as when Isaiah spoke of the approaching assault of the Assyrians on Jerusalem as of the last affliction of the city, or as in Jeremiah the end of those seventy years is also the end of all the sufferings of his people. There remains therefore a want of clearness in this prospect," etc. This want of clearness he has, in his most recent exposition in the Schriftbew., not set aside, but increased, by the supposition of an immediate transition from the time of Antiochus to the time of the end.)

The failure of all attempts to gain a space of time between Dan 11:45 and Dan 12:1, Dan 12:2 incontrovertibly shows that the assertions of those who dispute the genuineness of the book, that the pseudo-Daniel expected along with the death of Antiochus the commencement of the Messianic kingdom and of the resurrection of the dead, would have a foundation if the last verses of Daniel 11 treated of the last undertakings of this Syrian king against the theocracy. This if, it has, however, been seen from Daniel 11, is not established. In Dan 11:40-45 the statements do not refer to Antiochus, but to the time of the end, of the last enemy of the holy God, and of his destruction. With that is connected, without any intervening space, in Dan 12:1 the description of the last oppression of the people of God and their salvation to everlasting life. The prophecy of that unheard-of great tribulation Christ has in Mat 24:21 referred, wholly in the sense of the prophetic announcement, to the yet future θλῖψις μεγάλη which shall precede the coming of the Son of man in the clouds of heaven to judge the world and to bring to a consummation the kingdom of God. That this tribulation shall come only upon Israel, the people of God, is not said; the גּוי מהיות refers much more to a tribulation that shall come upon the whole of humanity. In it shall the angel-prince Michael help the people of Daniel, i.e., the people of God. That he shall destroy the hostile king, the Antichrist, is not said. His influence extends only to the assistance which he shall render to the people of God for their salvation, so that all who are written in the book of life shall be saved. Christ, in His eschatological discourse, Matt 24, does not make mention of this assistance, but only says that for the elect's sake the days of the oppression shall be shortened, otherwise that no one would be saved (ἐσώθη, Mat 24:22). Wherein the help of Michael consists, is seen partly from that which is said in Dan 10:13 and Dan 10:21 regarding him, that he helped the Angel of the Lord in the war against the hostile spirit of the Persian and the Javanic world-kingdom, partly from the war of Michael against the dragon described in Rev 12:7. From these indications it is clear that we may not limit the help on the part of Michael to the help which he renders to the saints of God in the last war and struggle, but that he stands by them in all wars against the world-power and its princes, and helps them to victory.

But the salvation which the people of God shall experience in the time of the unparalleled great oppression is essentially different from the help which was imparted to the people of Israel in the time of the Maccabees. This is called "a little help," Dan 11:34. So also is the oppression of Israel in the time of the Maccabees different from the oppression in the end of the time, as to its object and consequences. The former oppression shall, according to Dan 11:33-35, serve to purify the people and to make them white to the time of the end; the oppression at the time of the end, on the contrary, according to Dan 12:1-3, shall effect the salvation (המּלט) of the people, i.e., prepare the people for the everlasting life, and bring about the separation of the righteous from the wicked for eternity. These clearly stated distinctions confirm the result already reached, that Dan 12:1-3 do not treat of the time of Antiochus and the Maccabees.

The promised salvation of the people (ימּלט) is more particularly defined by the addition to עמך: "every one who shall be found written in the book," sc. of life (see above, p. 813); thus every one whom God has ordained to life, all the genuine members of the people of God. נמלט, shall be saved, sc. out of the tribulation, so that they do not perish therein. But since, according to Dan 11:33., in the oppression, which passes over the people of God for their purification, many shall lose their lives, and this also shall be the case in the last and severest oppression, the angel gives to the prophet, in Dan 12:2, disclosures also regarding the dead, namely, that they shall awaken out of the sleep of death. By the connection of this verse with the preceding by ,ו without any further designation of time, the resurrection of the dead is placed as synchronous with the deliverance of the people. "For that the two clauses, 'thy people shall be delivered' (Dan 12:1), and 'many shall awake,' not only reciprocally complete each other, but also denote contemporaneous facts, we only deny by first denying that the former declares the final salvation of Israel" (Hofm. Schriftbew. ii. 2, p. 598). ישׁן, sleeping, is here used, as in Job 3:13; Jer 51:39, of death; cf. καθεύδειν, Mat 9:24; Th1 5:10, and κοιμᾶσθαι, Th1 4:14. אדמת־עפר, occurring only here, formed after Gen 3:19, means not the dust of the earth, but dusty earth, terra pulveris, denoting the grave, as עפר, Psa 22:30.

It appears surprising that רבּים, many, shall awake, since according to the sequel, where the rising of some to life and of some to shame is spoken of, much rather the word all might have been expected. This difficulty is not removed by the remark that many stands for all, because רבּים does not mean all. Concerning the opinion that many stands for all, Hofmann remarks, that the expression "sleeping in the dust of earth" is not connected with the word many (רבּים), but with the verb "shall awake" (יקיצוּ): "of them there shall be many, of whom those who sleep in the earth shall arise" (Hofm.). So also C. B. Michaelis interprets the words by reference to the Masoretic accentuation, which has separated רבּים from מיּשׁני (sleeping), only that he takes מן in the sense of stating the terminus mutationis a quo. But by this very artificial interpretation nothing at all is gained; for the thought still remains the same, that of those who sleep in the dust many (not all) awake. The partitive interpretation of מן is the only simple and natural one, and therefore with most interpreters we prefer it. The רבּים can only be rightly interpreted from the context. The angel has it not in view to give a general statement regarding the resurrection of the dead, but only disclosures on this point, that the final salvation of the people shall not be limited to those still living at the end of the great tribulation, but shall include also those who have lost their lives during the period of the tribulation.

In Dan 11:33, Dan 11:35, the angel had already said, that of "those that understand" many shall fall by the sword and by flame, etc. When the tribulation at the time of the end increases to an unparalleled extent (Dan 12:1), a yet greater number shall perish, so that when salvation comes, only a remnant of the people shall be then in life. To this surviving remnant of the people salvation is promised; but the promise is limited yet further by the addition: "every one that is found written in the book;" not all that are then living, but only those whose names are recorded in the book of life shall be partakers of the deliverance, i.e., of the Messianic salvation. But many (רבּים) of those that sleep, who died in the time of tribulation, shall awake out of sleep, some to everlasting life, and some to everlasting shame. As with the living, so also with the dead, not all attain to salvation. Also among those that arise there shall be a distinction, in which the reward of the faithful and of the unfaithful shall be made known. The word "many" is accordingly used only with reference to the small number of those who shall then be living, and not with reference either to the universality of the resurrection of the dead or to a portion only of the dead, but merely to add to the multitude of the dead, who shall then have part with the living, the small number of those who shall experience in the flesh the conclusion of the matter.

If we consider this course of thought, then we shall find it necessary neither to obtrude upon רבּים the meaning of all, - a meaning which it has not and cannot have, for the universality of the resurrection is removed by the particle מן, which makes it impossible that ,οἱ πολλοί = πάντες; for this conclusion can only be drawn from the misapprehension of the course of thought here presented, that this verse contains a general statement of the doctrine of the resurrection of the dead, an idea which is foreign to the connection.

From the correct interpretation of the course of thought arises the correct answer to the controverted question, whether here we are taught concerning the resurrection of the people of Israel, or concerning the resurrection of mankind generally. Neither the one nor the other of these things is taught here. The prophetic words treat of the people of Daniel, by which we are to understand the people of Israel. But the Israel of the time of the end consists not merely of Jews or of Jewish Christians, but embraces all peoples who belong to God's kingdom of the New Covenant founded by Christ. In this respect the resurrection of all is here implicite intimated, and Christ has explicitly set forth the thoughts lying implicite in this verse; for in Joh 5:28. He teaches the awakening from sleep of all the dead, and speaks, with unmistakeable reference to this passage before us, of an ἀνάστασις ζωῆς and an ἀνάστασις κρίσεως. For in the O.T. our verse is the only passage in which, along with the resurrection to everlasting life, there is mention also made of the resurrection to everlasting shame, or the resurrection of the righteous and of the wicked. The conception of עולם ,חיּיζωὴ αἰώνιος, meets us here for the first time in the O.T. חיּים denotes, it is true, frequently the true life with God, the blessed life in communion with God, which exists after this life; but the addition עולם does not generally occur, and is here introduced to denote, as corresponding to the eternal duration of the Messianic kingdom (Dan 2:44; Dan 7:14, Dan 7:27, cf. Dan 9:24), the life of the righteous in this kingdom as imperishable. עולם לדראון לחרפות forms the contrast to עולם לחיּי; for first חרפות, shame (a plur. of intensive fulness), is placed over against the חיּי, then this shame is designated in reference to Isa 66:24 as דּראון, contempt, an object of aversion.

Dan 12:3

Then shall they who in the times of tribulation have led many to the knowledge of salvation receive the glorious reward of their faithfulness. With this thought the angel closes the announcement of the future. המשׂכּילים refers back to Dan 11:33-35, and is here, as there, not limited to the teachers, but denotes the intelligent who, by instructing their contemporaries by means of word and deed, have awakened them to stedfastness and fidelity to their confession in the times of tribulation and have strengthened their faith, and some of whom have in war sealed their testimony with their blood. These shall shine in eternal life with heavenly splendour. The splendour of the vault of heaven (cf. Exo 24:10) is a figure of the glory which Christ designates as a light like the sun ("The righteous shall shine forth as the sun," Mat 13:43, referring to the passage before us). Cf. for this figure also Rev 2:28 and Co1 15:40. By the expression הרבּים מצדּיקי Kranichfeld would understand such as take away the sins of the people in the offering up of sacrifice, i.e., the priests who attend to the offering of the sacrifices, because the expression is borrowed from Isa 53:11, "where it is predicated of the Messianic priest κατ ̓ἐξοχὴν, in the fullest sense of the word, what is said here of the common priests." But this interpretation is not satisfactory. In Isa 53:11 the Servant of Jehovah justifies many, not by the sacrifice, but by His righteousness, by this, that He, as צדּיק who has done no sin, takes upon Himself the sins of the people and gives His soul an offering for sin. הצּדּיק is neither in the law of sacrifices nor anywhere in the O.T. named as the effect of the sacrifice, but always only עון שׂאת (נשׂא) (to take up, take away iniquity) and כּפּר, and in the expiatory sacrifices with the constant addition לו (<) ונסלח; cf. Lev 4:26, Lev 4:31, Lev 4:35; Lev 5:10,Lev 5:16; Psa 32:1.

Nor is the practice of offering sacrifice anywhere described as a הצּדּיק. This word signifies to assist in obtaining, or to lead to, righteousness, and is here to be read in this general interpretation, and not to be identified with the Pauline δικαιοῦσθαι. The מצדּיקים are those who by their צדקה, i.e., by their fidelity to the law, led others to צדקה, showed them by their example and teaching the way to righteousness.

The salvation of the people, which the end shall bring in, consists accordingly in the consummation of the people of God by the resurrection of the dead and the judgment dividing the pious from the godless, according to which the pious shall be raised to eternal life, and the godless shall be given up to everlasting shame and contempt. But the leaders of the people who, amid the wars and conflicts of this life, have turned many to righteousness, shall shine in the imperishable glory of heaven.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Many of them that sleep in the dust of the earth - This prophecy has been referred to the future restoration of the Jews. It will be also true of the state of mankind at the general judgment.

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¹⁹ For [1063] as [5618] by [1223] one [1520] man's [444] disobedience [3876] many [4183] were made [2525] sinners [268], so [3779] [2532] by [1223] the obedience [5218] of one [1520] shall [2525] many [4183] be made [2525] righteous [1342].

³⁵ Women [1135] received [2983] their [846] dead [3498] raised to life again [1537] [386]: and [1161] others [243] were tortured [5178], not [3756] accepting [4327] deliverance [629]; that [2443] they might obtain [5177] a better [2909] resurrection [386]:

² And many [07227] of them that sleep [03463] in the dust [06083] of the earth [0127] shall awake [06974], some to everlasting [05769] life [02416], and some to shame [02781] and everlasting [05769] contempt [01860].
³ And they that be wise [07919] shall shine [02094] as the brightness [02096] of the firmament [07549]; and they that turn many [07227] to righteousness [06663] as the stars [03556] for ever [05769] and ever [05703].

⁶ And in this mountain [02022] shall the LORD [03068] of hosts [06635] make [06213] unto all people [05971] a feast [04960] of fat things [08081], a feast [04960] of wines on the lees [08105], of fat things [08081] full of marrow [04229], of wines on the lees [08105] well refined [02212].
⁷ And he will destroy [01104] in this mountain [02022] the face [06440] of the covering [03875] cast over [03874] all people [05971], and the vail [04541] that is spread [05259] over all nations [01471].
⁸ He will swallow up [01104] death [04194] in victory [05331]; and the Lord [0136] GOD [03069] will wipe away [04229] tears [01832] from off all faces [06440]; and the rebuke [02781] of his people [05971] shall he take away [05493] from off all the earth [0776]: for the LORD [03068] hath spoken [01696] it.
⁹ And it shall be said [0559] in that day [03117], Lo, this is our God [0430]; we have waited [06960] for him, and he will save [03467] us: this is the LORD [03068]; we have waited [06960] for him, we will be glad [01523] and rejoice [08055] in his salvation [03444].

⁶ He shall cause them that come [0935] of Jacob [03290] to take root [08327]: Israel [03478] shall blossom [06692] and bud [06524], and fill [04390] the face [06440] of the world [08398] with fruit [08570].

²¹ For, behold, the LORD [03068] cometh out [03318] of his place [04725] to punish [06485] the inhabitants [03427] of the earth [0776] for their iniquity [05771]: the earth [0776] also shall disclose [01540] her blood [01818], and shall no more cover [03680] her slain [02026].

¹⁹ Thy dead [04191] men shall live [02421], together with my dead body [05038] shall they arise [06965]. Awake [06974] and sing [07442], ye that dwell [07931] in dust [06083]: for thy dew [02919] is as the dew [02919] of herbs [0219], and the earth [0776] shall cast out [05307] the dead [07496].

¹⁶ For [3754] the Lord [2962] himself [846] shall descend [2597] from [575] heaven [3772] with [1722] a shout [2752], with [1722] the voice [5456] of the archangel [743], and [2532] with [1722] the trump [4536] of God [2316]: and [2532] the dead [3498] in [1722] Christ [5547] shall rise [450] first [4412]:

²³ But [1161] every man [1538] in [1722] his own [2398] order [5001]: Christ [5547] the firstfruits [536]; afterward [1899] they that are [3588] Christ's [5547] at [1722] his [846] coming [3952].

⁵ But [1161] the rest [3062] of the dead [3498] lived [326] not [3756] again [326] until [2193] the thousand [5507] years [2094] were finished [5055]. This [3778] is the first [4413] resurrection [386].
⁶ Blessed [3107] and [2532] holy [40] is he that hath [2192] part [3313] in [1722] the first [4413] resurrection [386]: on [1909] such [5130] the second [1208] death [2288] hath [2192] no [3756] power [1849], but [235] they shall be [2071] priests [2409] of God [2316] and [2532] of Christ [5547], and [2532] shall reign [936] with [3326] him [846] a thousand [5507] years [2094].

³ And [2532] cast [906] him [846] into [1519] the bottomless pit [12], and [2532] shut [2808] him [846] up [2808], and [2532] set a seal [4972] upon [1883] him [846], that [3363] he should deceive [4105] the nations [1484] no [3363] more [2089], till [891] the thousand [5507] years [2094] should be fulfilled [5055]: and [2532] after [3326] that [5023] he [846] must [1163] be loosed [3089] a little [3398] season [5550].

⁴⁶ And [2532] these [3778] shall go away [565] into [1519] everlasting [166] punishment [2851]: but [1161] the righteous [1342] into [1519] life [2222] eternal [166].

⁴ Fear [03372] not; for thou shalt not be ashamed [0954]: neither be thou confounded [03637]; for thou shalt not be put to shame [02659]: for thou shalt forget [07911] the shame [01322] of thy youth [05934], and shalt not remember [02142] the reproach [02781] of thy widowhood [0491] any more.

⁹ And the LORD [03068] said [0559] unto Joshua [03091], This day [03117] have I rolled away [01556] the reproach [02781] of Egypt [04714] from off you. Wherefore the name [08034] of the place [04725] is called [07121] Gilgal [01537] unto this day [03117].

¹² And render [07725] unto our neighbours [07934] sevenfold [07659] into their bosom [02436] their reproach [02781], wherewith they have reproached [02778] thee, O Lord [0136].

⁸ Deliver [05337] me from all my transgressions [06588]: make [07760] me not the reproach [02781] of the foolish [05036].

¹⁰ They have gaped [06473] upon me with their mouth [06310]; they have smitten [05221] me upon the cheek [03895] reproachfully [02781]; they have gathered [04390] themselves together [03162] against me.

⁴⁶ And [2532] these [3778] shall go away [565] into [1519] everlasting [166] punishment [2851]: but [1161] the righteous [1342] into [1519] life [2222] eternal [166].

¹⁴ For [1063] if [1487] we believe [4100] that [3754] Jesus [2424] died [599] and [2532] rose again [450], even so [3779] them also [2532] which sleep [2837] in [1223] Jesus [2424] will [71] God [2316] bring [71] with [4862] him [846].

¹⁵ But [235] not [3756] as [5613] the offence [3900], so [3779] also [2532] is the free gift [5486]. For [1063] if [1487] through the offence [3900] of one [1520] many [4183] be dead [599], much [4183] more [3123] the grace [5485] of God [2316], and [2532] the gift [1431] by [1722] grace [5485], which is [3588] by one [1520] man [444], Jesus [2424] Christ [5547], hath abounded [4052] unto [1519] many [4183].
¹⁶ And [2532] not [3756] as [5613] it was by [1223] one [1520] that sinned [264], so is the gift [1434]: for [1063] [3303] the judgment [2917] was by [1537] one [1520] to [1519] condemnation [2631], but [1161] the free gift [5486] is of [1537] many [4183] offences [3900] unto [1519] justification [1345].

¹ A Psalm of David [01732], Maschil [04905]. Blessed [0835] is he whose transgression [06588] is forgiven [05375], whose sin [02401] is covered [03680].

¹⁶ And he shall make amends [07999] for the harm [02398] that he hath done in the holy thing [06944], and shall add [03254] the fifth part [02549] thereto, and give [05414] it unto the priest [03548]: and the priest [03548] shall make an atonement [03722] for him with the ram [0352] of the trespass offering [0817], and it shall be forgiven [05545] him.

¹⁰ And he shall offer [06213] the second [08145] for a burnt offering [05930], according to the manner [04941]: and the priest [03548] shall make an atonement [03722] for him for his sin [02403] which he hath sinned [02398], and it shall be forgiven [05545] him.

³⁵ And he shall take away [05493] all the fat [02459] thereof, as the fat [02459] of the lamb [03775] is taken away [05493] from the sacrifice [02077] of the peace offerings [08002]; and the priest [03548] shall burn [06999] them upon the altar [04196], according to the offerings made by fire [0801] unto the LORD [03068]: and the priest [03548] shall make an atonement [03722] for his sin [02403] that he hath committed [02398], and it shall be forgiven [05545] him.

³¹ And he shall take away [05493] all the fat [02459] thereof, as the fat [02459] is taken away [05493] from off the sacrifice [02077] of peace offerings [08002]; and the priest [03548] shall burn [06999] it upon the altar [04196] for a sweet [05207] savour [07381] unto the LORD [03068]; and the priest [03548] shall make an atonement [03722] for him, and it shall be forgiven [05545] him.

²⁶ And he shall burn [06999] all his fat [02459] upon the altar [04196], as the fat [02459] of the sacrifice [02077] of peace offerings [08002]: and the priest [03548] shall make an atonement [03722] for him as concerning his sin [02403], and it shall be forgiven [05545] him.

¹¹ He shall see [07200] of the travail [05999] of his soul [05315], and shall be satisfied [07646]: by his knowledge [01847] shall my righteous [06662] servant [05650] justify [06663] many [07227]; for he shall bear [05445] their iniquities [05771].

⁴⁰ There are also [2532] celestial [2032] bodies [4983], and [2532] bodies [4983] terrestrial [1919]: but [235] [3303] the glory [1391] of the celestial [2032] is one [2087], and [1161] the glory of the terrestrial [1919] is another [2087].

²⁸ And [2532] I will give [1325] him [846] the morning [4407] star [792].

⁴³ Then [5119] shall the righteous [1342] shine forth [1584] as [5613] the sun [2246] in [1722] the kingdom [932] of their [846] Father [3962]. Who [3588] hath [2192] ears [3775] to hear [191], let him hear [191].

¹⁰ And they saw [07200] the God [0430] of Israel [03478]: and there was under his feet [07272] as it were a paved [03840] work [04639] of a sapphire stone [05601], and as it were the body [06106] of heaven [08064] in his clearness [02892].

³³ And they that understand [07919] among the people [05971] shall instruct [0995] many [07227]: yet they shall fall [03782] by the sword [02719], and by flame [03852], by captivity [07628], and by spoil [0961], many days [03117].
³⁴ Now when they shall fall [03782], they shall be holpen [05826] with a little [04592] help [05828]: but many [07227] shall cleave [03867] to them with flatteries [02519].
³⁵ And some of them of understanding [07919] shall fall [03782], to try [06884] them, and to purge [01305], and to make them white [03835], even to the time [06256] of the end [07093]: because it is yet for a time appointed [04150].

³ And they that be wise [07919] shall shine [02094] as the brightness [02096] of the firmament [07549]; and they that turn many [07227] to righteousness [06663] as the stars [03556] for ever [05769] and ever [05703].

²⁴ And they shall go forth [03318], and look [07200] upon the carcases [06297] of the men [0582] that have transgressed [06586] against me: for their worm [08438] shall not die [04191], neither shall their fire [0784] be quenched [03518]; and they shall be an abhorring [01860] unto all flesh [01320].

²⁴ Seventy [07657] weeks [07620] are determined [02852] upon thy people [05971] and upon thy holy [06944] city [05892], to finish [03607] the transgression [06588], and to make an end [08552] [02856] of sins [02403], and to make reconciliation [03722] for iniquity [05771], and to bring in [0935] everlasting [05769] righteousness [06664], and to seal up [02856] the vision [02377] and prophecy [05030], and to anoint [04886] the most [06944] Holy [06944].

²⁷ And the kingdom [04437] and dominion [07985], and the greatness [07238] of the kingdom [04437] under [08460] the whole [03606] heaven [08065], shall be given [03052] to the people [05972] of the saints [06922] of the most High [05946], whose kingdom [04437] is an everlasting [05957] kingdom [04437], and all [03606] dominions [07985] shall serve [06399] and obey [08086] him.

¹⁴ And there was given [03052] him dominion [07985], and glory [03367], and a kingdom [04437], that all [03606] people [05972], nations [0524], and languages [03961], should serve [06399] him: his dominion [07985] is an everlasting [05957] dominion [07985], which shall not [03809] pass away [05709], and his kingdom [04437] that which shall not [03809] be destroyed [02255].

⁴⁴ And in the days [03118] of these [0581] kings [04430] shall the God [0426] of heaven [08065] set up [06966] a kingdom [04437], which shall never [05957] [03809] be destroyed [02255]: and the kingdom [04437] shall not [03809] be left [07662] to other [0321] people [05972], but it shall break in pieces [01855] and consume [05487] all [03606] these [0459] kingdoms [04437], and it [01932] shall stand [06966] for ever [05957].

²⁸ Marvel [2296] not [3361] at this [5124]: for [3754] the hour [5610] is coming [2064], in [1722] the which [3739] all [3956] that are in [1722] the graves [3419] shall hear [191] his [846] voice [5456],

³⁵ And some of them of understanding [07919] shall fall [03782], to try [06884] them, and to purge [01305], and to make them white [03835], even to the time [06256] of the end [07093]: because it is yet for a time appointed [04150].

³⁰ A seed [02233] shall serve [05647] him; it shall be accounted [05608] to the Lord [0136] for a generation [01755].

¹⁹ In the sweat [02188] of thy face [0639] shalt thou eat [0398] bread [03899], till [05704] thou return [07725] unto the ground [0127]; for out of it wast thou taken [03947]: for dust [06083] thou [0859] art, and unto dust [06083] shalt thou return [07725].

¹⁰ Who [3588] died [599] for [5228] us [2257], that [2443], whether [1535] we wake [1127] or [1535] sleep [2518], we should live [2198] together [260] with [4862] him [846].

²⁴ He said [3004] unto them [846], Give place [402]: for [1063] the maid [2877] is [599] not [3756] dead [599], but [235] sleepeth [2518]. And [2532] they laughed [2606] him [846] to scorn [2606].

³⁹ In their heat [02527] I will make [07896] their feasts [04960], and I will make them drunken [07937], that they may rejoice [05937], and sleep [03462] a perpetual [05769] sleep [08142], and not wake [06974], saith [05002] the LORD [03068].

¹³ For now should I have lain still [07901] and been quiet [08252], I should have slept [03462]: then had I been at rest [05117],

³⁴ Now when they shall fall [03782], they shall be holpen [05826] with a little [04592] help [05828]: but many [07227] shall cleave [03867] to them with flatteries [02519].

⁷ And [2532] there was [1096] war [4171] in [1722] heaven [3772]: Michael [3413] and [2532] his [846] angels [32] fought [4170] against [2596] the dragon [1404]; and [2532] the dragon [1404] fought [4170] and [2532] his [846] angels [32],

²¹ But [061] I will shew [05046] thee that which is noted [07559] in the scripture [03791] of truth [0571]: and there is none [0259] that holdeth [02388] with me in these things, but Michael [04317] your prince [08269].

¹³ But the prince [08269] of the kingdom [04438] of Persia [06539] withstood [05975] me one [0259] and twenty [06242] days [03117]: but, lo, Michael [04317], one [0259] of the chief [07223] princes [08269], came [0935] to help [05826] me; and I remained [03498] there with [0681] the kings [04428] of Persia [06539].

²² And [2532] except [1508] those [1565] days [2250] should be shortened [2856], there [3756] should [302] no [3956] flesh [4561] be saved [4982]: but [1161] for [1223] the elect's sake [1588] those [1565] days [2250] shall be shortened [2856].

²¹ For [1063] then [5119] shall be [2071] great [3173] tribulation [2347], such as [3634] was [1096] not [3756] since [575] the beginning [746] of the world [2889] to this [2193] time [3568], no [3761], nor ever [3364] shall be [1096].

⁴⁰ And at the time [06256] of the end [07093] shall the king [04428] of the south [05045] push [05055] at him: and the king [04428] of the north [06828] shall come against him like a whirlwind [08175], with chariots [07393], and with horsemen [06571], and with many [07227] ships [0591]; and he shall enter [0935] into the countries [0776], and shall overflow [07857] and pass over [05674].
⁴¹ He shall enter [0935] also into the glorious [06643] land [0776], and many [07227] countries shall be overthrown [03782]: but these shall escape [04422] out of his hand [03027], even Edom [0123], and Moab [04124], and the chief [07225] of the children [01121] of Ammon [05983].
⁴² He shall stretch forth [07971] his hand [03027] also upon the countries [0776]: and the land [0776] of Egypt [04714] shall not escape [06413].
⁴³ But he shall have power [04910] over the treasures [04362] of gold [02091] and of silver [03701], and over all the precious [02532] things of Egypt [04714]: and the Libyans [03864] and the Ethiopians [03569] shall be at his steps [04703].
⁴⁴ But tidings [08052] out of the east [04217] and out of the north [06828] shall trouble [0926] him: therefore he shall go forth [03318] with great [01419] fury [02534] to destroy [08045], and utterly to make away [02763] many [07227].
⁴⁵ And he shall plant [05193] the tabernacles [0168] of his palace [0643] between the seas [03220] in the glorious [06643] holy [06944] mountain [02022]; yet he shall come [0935] to his end [07093], and none shall help [05826] him.

⁴⁵ And he shall plant [05193] the tabernacles [0168] of his palace [0643] between the seas [03220] in the glorious [06643] holy [06944] mountain [02022]; yet he shall come [0935] to his end [07093], and none shall help [05826] him.

¹ And at that time [06256] shall Michael [04317] stand up [05975], the great [01419] prince [08269] which standeth [05975] for the children [01121] of thy people [05971]: and there shall be [01961] a time [06256] of trouble [06869], such as never was since there was a nation [01471] even to that same time [06256]: and at that time [06256] thy people [05971] shall be delivered [04422], every one that shall be found [04672] written [03789] in the book [05612].
² And many [07227] of them that sleep [03463] in the dust [06083] of the earth [0127] shall awake [06974], some to everlasting [05769] life [02416], and some to shame [02781] and everlasting [05769] contempt [01860].
³ And they that be wise [07919] shall shine [02094] as the brightness [02096] of the firmament [07549]; and they that turn many [07227] to righteousness [06663] as the stars [03556] for ever [05769] and ever [05703].
⁴ But thou, O Daniel [01840], shut up [05640] the words [01697], and seal [02856] the book [05612], even to the time [06256] of the end [07093]: many [07227] shall run to and fro [07751], and knowledge [01847] shall be increased [07235].
⁵ Then I Daniel [01840] looked [07200], and, behold, there stood [05975] other [0312] two [08147], the one [0259] on this side [02008] of the bank [08193] of the river [02975], and the other [0259] on that side of the bank [08193] of the river [02975].
⁶ And one said [0559] to the man [0376] clothed [03847] in linen [0906], which was upon [04605] the waters [04325] of the river [02975], How long shall it be to the end [07093] of these wonders [06382]?
⁷ And I heard [08085] the man [0376] clothed [03847] in linen [0906], which was upon [04605] the waters [04325] of the river [02975], when he held up [07311] his right hand [03225] and his left hand [08040] unto heaven [08064], and sware [07650] by him that liveth [02416] for ever [05769] that it shall be for a time [04150], times [04150], and an half [02677]; and when he shall have accomplished [03615] to scatter [05310] the power [03027] of the holy [06944] people [05971], all these things shall be finished [03615].
⁸ And I heard [08085], but I understood [0995] not: then said [0559] I, O my Lord [0113], what shall be the end [0319] of these things?
⁹ And he said [0559], Go thy way [03212], Daniel [01840]: for the words [01697] are closed up [05640] and sealed [02856] till the time [06256] of the end [07093].
¹⁰ Many [07227] shall be purified [01305], and made white [03835], and tried [06884]; but the wicked [07563] shall do wickedly [07561]: and none of the wicked [07563] shall understand [0995]; but the wise [07919] shall understand [0995].
¹¹ And from the time [06256] that the daily [08548] sacrifice shall be taken away [05493], and the abomination [08251] that maketh desolate [08074] set up [05414], there shall be a thousand [0505] two hundred [03967] and ninety [08673] days [03117].
¹² Blessed [0835] is he that waiteth [02442], and cometh [05060] to the thousand [0505] three [07969] hundred [03967] and five [02568] and thirty [07970] days [03117].
¹³ But go thou thy way [03212] till the end [07093] be: for thou shalt rest [05117], and stand [05975] in thy lot [01486] at the end [07093] of the days [03117].

³² Yet now, if thou wilt forgive [05375] their sin [02403]--; and if not, blot [04229] me, I pray thee, out of thy book [05612] which thou hast written [03789].

³ And [2532] I intreat [2065] thee [4571] also [2532], true [1103] yokefellow [4805], help [4815] those women [846] which [3748] laboured [4866] with me [3427] in [1722] the gospel [2098], with [3326] Clement [2815] also [2532], and [2532] with other [3062] my [3450] fellowlabourers [4904], whose [3739] names [3686] are in [1722] the book [976] of life [2222].

³ And it shall come to pass, that he that is left [07604] in Zion [06726], and he that remaineth [03498] in Jerusalem [03389], shall be called [0559] holy [06918], even every one that is written [03789] among the living [02416] in Jerusalem [03389]: