Attributed commentary excerpt
Keil & Delitzsch on Daniel 12:1
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Commentary on the Old Testament
C. F. Keil & F. Delitzsch · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
ההיא וּבעת points back to קץ בּעת ( Dan 11:4). At the time of the end, in which the hostile persecutor rises up to subdue the whole world, and sets up his camp in the Holy Land to destroy many in great anger and to strike them with the ban (החרים, Dan 11:44), i.e., totally to outroot them ( Dan 11:40-45), the great angel-prince Michael shall come forth and fight for the people of God against their oppressor. Regarding Michael, see under Dan 10:13, p. 771. "Who stands over the sons of thy people," i.e., stands near, protecting them (cf. for על עמד in the sense of coming to protect, Est 8:11; Est 9:16), describes Michael, who carries on his work as Israel's שׂר ( Dan 10:21). That Michael, fighting for Daniel's people, goes forth against the hostile king ( Dan 11:45), is, it is true, not said expressis verbis, but it lies in the context, especially in the עמך ימּלט (they people shall be delivered) of the second half of the verse, as well as in the expressions regarding Michael, Dan 10:13 and Dan 10:21. But the people of God need such powerful help for their deliverance, because that time shall be one of oppression without any parallel. The description of this oppression seems to be based on Jer 30:7 (C. B. Michaelis, Hengstenberg); but that which is there said is here heightened by the relative clause (cf. Joe 2:2), which enlarges the thought, Exo 9:18, Exo 9:24. This צרה עת (time of distress) is the climax of the oppression which the hostile king shall bring upon Israel, and occurs at the same time as the expiry of the last (the seventieth) week, Dan 9:26. "The salvation of Israel (ימּלט), which is here thought of as brought about under the direction of Michael, coincides essentially with the description, Dan 7:18, Dan 7:25., 14, Dan 9:24." Thus Kranichfeld rightly remarks. He also rightly identifies the continued victorious deliverance of Israel from the oppression ( Dan 12:1) with the setting up of the Messianic kingdom, described in Dan 7:2, Dan 7:9, and finds in this verse ( Dan 12:1) the Messianic kingdom dissolving the world-kingdoms. With this the opposers of the genuineness of the book of Daniel also agree, and deduce therefrom the conclusion, that the pseudo-Daniel expected, along with the overthrow of Antiochus Epiphanes, the appearance of the Messianic kingdom of glory. This conclusion would be indisputable if the premises from which it is drawn, that ההיא בּעת (at that time) is the time of Antiochus, were well founded. All attempts of believing interpreters, who, with Porphyry, Grotius, Bleek, v. Lengerke, Hitzig, and others, find the death of Antiochus prophesied in Dan 11:45, to dismiss this conclusion, appear on close inspection to be untenable. According to Hvernick, with ההיא וּבעת (and at that time) a new period following that going before is introduced, and that ההיא בּעת means at some future time. The appearance of Michael for his people denotes the appearance of the Messiah; and the sufferings and oppressions connected with his appearance denote the sufferings which the people of Israel shall endure at the destruction of Jerusalem by the Romans, but which shall be most fully realized only at the second coming of the Lord, Mat 24:21-22. But this explanation is shattered against the ההיא בּעת, which never has the meaning "at some time," i.e., in the further future, and is refuted by the following remark of Hitzig: - "Not once," says he, with good ground, "can the words ההוּא בּיּום be proved by such passages as Kg2 3…
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