Daniel 8 & 10-12

Daniel 8 and the cumulative revelatory content of Daniel 10-12 represent a sizable body of prophetic content. It is said that Daniel 11-12 contains the longest continuous prophecy regarding the end times. These two chapters are more detail-oriented, and sometimes less studied in the research into Daniel, but they contain many specific and unique prophecies regarding these events.

When studying these prophecies, it is good to keep in mind the general background of Daniel 2 & 7, that these seem to be informing us on the second and third kingdoms, largely. The details are verified through a study of history, so much that, to some, these are considered by some skeptic scholars as being history disguised as prophecy.

The Ram and the Goat – Daniel 8

The interpretation of Daniel 8 is more commonly agreed upon, although variations obviously always exist. Many find sufficient historical fulfillment in the events of Antiochus Epiphanes in the Greecian empire.

The vision consists of two animals, a two-horned Ram, and a shaggy goat. The two-horned Ram was the second empire of Daniel 2 & 7, and it ruled over the entire world. Then, the goat crossed the entire earth and shattered the horns of this ram, but its horn was broken off, and replaced with four horns.

Beginning with the interpretation given for the vision, we read,

Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be.

The ram which thou sawest having two horns are the kings of Media and Persia.

And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.

Daniel 8:18-22, emphasis added

The Ram with two horns is interpreted as the kings of Media and Persia. As said, this is the second Kingdom. The goat is king of Greece (Grecia in the KJV).

The vision is rather simple, in light of history. Alexander the Great was the first king of Greece. His rapid conquest of the Earth was likened to crossing the Earth without touching the ground (v5), and it shattered the kings of Media-Persia (v6-7). Yet, at the height of his power, at only age 32, he died.

In his place, he left his kingdom to his four generals, who each raised up a nation to themselves. They were Lysimachus, Cassander, Seleucus, and Ptolemy. Out of these, the Selucid empire became the largest, out of which, eventually, came Antiochus Epiphanes.

The Little Horn

Now, in the dialogue of a future antichrist, many have made an attempt out of the following verse to describe a future individual.

And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land.

Daniel 8:9

Because this is similar language to that of Daniel 7, they claim that it must be the same horn.

I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.

Daniel 7:8

This, however, is to us, forgive us we overstate our distaste, extremely bad exegesis.

The argument goes that since the language is similar “little horn”, that they must be the same individual. But, two things must be considered. First, both chapters are discussing horns as kings (a common metaphor throughout the Old Testament, especially in the Psalms). This is the focus of these chapters, so the use of the word horn in the two-word phrase “little horn” is certainly not uniquely identifying anyone. The other word, “little”, however, merely describes size. We must ask ourselves, since “horn” does not uniquely describe anyone, does “little”? While there could be some relationship, it does not seem that there is enough in a single adjective to make the case. However, there is plenty of additional reasoning why it is not, that far outweighs the use of the common adjective.

Notice first, in Daniel 7, that the horn is in the fourth beast. As we have interpreted this, this is Rome. However, in Daniel 8, by nearly everybody’s interpretation, we are dealing with the second and third kingdoms exclusively. Where is the little horn of Daniel 8? In the third Kingdom, Greece. There is no avoiding this detail in the text. Where is the little horn of Daniel 7? In the fourth. Again, there is no discussion here.

To us, the notion that the little horns of both chapters could be equated is simply a matter of certain interpreters wanting it to be so.

The Ram-ifications of the Goat

Excuse the pun.

vv9-12 describe the activity of this little horn. Again, as stated, so well do these prophesies at times describe the details of these events that accusations have been made that this is history, not prophecy, but there is no reason to believe that a God who created the universe could not also predict future events.

This little horn is Antiochus Epiphanes, a crazed leader of the Selucid Greecian Empire. He grew in power in the direction of the land of Israel and persecuted the saints (indicated by casting the stars to the ground). He demanded emperor worship by his name, which mean’s ‘god manifest’, and desecrated the temple of God in Jerusalem. v12 says that because of the rebellion of the Jews the daily sacrifice was given over to him, and “truth was thrown to the ground”.

The interpretation of the vision confirms these facts, all the way through to his death, but not by human hands. Antiochus Epiphanes died of disease in 164 BC.

In particular, we find the first mention here of the Abomination of Desolation in Daniel 8:13. The vision concerning the number of days proved to be accurate, as the exact number of evening and morning sacrifices corresponded to the length of time from when the sanctuary was defiled by Antiochus to the time of it’s cleansing and reconsecration.

But, the ramifications of this whole chapter, as well as chapter 10-12, are the direct effects upon Israel, and, in particular, Jerusalem and the temple.

It could be understood, through all of the revelatory portions of Daniel relating to things to come is that they are all related to the city and the Holy People. While various wars and conflicts were raging all around, Israel found itself, more or less, in the middle of the path of the armies. While the kingdoms stretched from Egypt in North Africa to the South and most of Europe to the North, the Mediterranean forced any movement upon the land to travel to the east and through the Promised Land.

In all of this, then, the four-part statue is played out in and around the land that God chose. Keeping in mind that the exaltation of these kingdoms was the result, largely, of the sin of Israel, we must understand that the hardships brought about by these conflicts were part of the consequence of the rebellion. Even as v12 indicates, it was the transgression (or rebellion) that was the cause of losing even the sacrifice.

A Word to Us Today

Throughout all of this, as we will get to fully in Daniel 9, we see that the sins and failure of Israel to fully repent were prophesied through Daniel. Indeed, in Daniel 9, not only is the re-building of the city prophesied, but so too clearly is its destruction.

God was not surprised at Israel’s failure to repent. Certain spiritual laws had been set into motion which were, for man, seemingly impossible to reverse. This isn’t to say that national, fervent repentance couldn’t have turned things around, but, the hold of the iniquity upon the people was so great that these were prophesied by God to happen well before the people or the leaders themselves were even born.

For us today, however, we have the cross. As Moses wrote,

But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul.

Deuteronomy 4:29

And, Jeremiah,

And ye shall seek me, and find me, when ye shall search for me with all your heart.

Jeremiah 29:13

If today, the church would seek God with all of its heart, asking for repentance, asking for mercy, asking for cleansing, and keep on asking until God showed up, the church would be cleansed. We believe the same for Israel in their day. Yet, for us, we can find deliverance on a deeper, and more profound level, if we keep searching, and do not give up. The iniquity and patterns over our lives do not need to be continued from generation to generation, as the blood of Jesus breaks the yoke, and sets us free from the law of sin and death.

While the cross breaks the power of the curse of iniquity, it is through patient prayer and supplication that we find the roots, shut the door to them, and break them off our lives. Just as healing is part of the atonement (Isaiah 53:4-5; Matthew 8:17; 1 Peter 2:24), the full manifestation of what is rightfully ours (Psalm 103:2) is not always seen demonstrated in our lives.

But, let us not be found slack concerning the things of the Lord. We must be mindful of ways of God of dealing with His people. If, for the sins of the nation, God sent the nation into exile for 70 years, let us be mindful that He did not bring them out beforehand. Further, as we will see in Daniel’s prayer in Daniel 9, as the people did not cry out for repentance in bondage, repenting of their sins and their ancestor’s sins (Leviticus 26:40), God is seen administering another time-table, a time-table of failure.

This 490 year prophecy (70 sevens) is for the establishment of the New Covenant, the Messianic Seed, but the failure of the city is placed right in the midst of it, and these prophecies. Yet, likewise, Jesus is also seen to weep over the Jews, claiming they did indeed miss their day of visitation (Luke 19:41-44). Perhaps things could have been different. Perhaps they yet could for us in our day.

The answer lies within each one of us, and not our neighbor. As we will see towards the end of the study, the time tables have not yet ended for Jerusalem. In the end of Ezekiel 39, we read of one of the most frightful prophecies I think I have encountered. In the last two verses, after the Gog Magog war of Ezekiel 38-39, which we believe corresponds to Revelation 20:7-10, we see that God will no longer hide His face from His people, but will pour out His Spirit on the nation as a whole. We believe this to be yet-to-come, because, at no time since the day of Pentecost has the Spirit been poured out upon national Israel as a whole, but it will be. But, consider the perfect justice of God, much further beyond our own comprehension. As hinted at in the question in Acts 1:6 asking when God would restore the Kingdom to Israel, God is still hiding His face from them to this day, no longer 70 years, or 490 years, but now nearly 2,000 years since that day.

Let this be a sober warning. We do not always get as many changes to make changes or amends in our life as we might think. Sometimes, an opportunity to “sell all” for the Gospel, however you want to interpret Matthew 13:44, only comes around once every five or ten years. Maybe more, maybe less. But, say it’s seven. How many seven year cycles of failure and defeat do you have left in your life? Not nearly enough to miss even a single one.

Jesus’ words are clear enough. If you do your best, you will do fine, but, often, the best we have is quite a bit further than our flesh wants it to be.

Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

Luke 13:24

Daniel’s Fast and His Vision

In Daniel 10, Daniel is in mourning and fasting, and receives revelation. Many people talk of a “Daniel Fast”, and it can either refer to the fast of the type of Daniel 1, where they Hebrew children only ate vegetables, or here, where Daniel ate no pleasant bread, meat, or wine. Some combine the two references into a single definition, but really, there are two separate fasts in the book of Daniel.

In the vision, Daniel is visited by the angel Gabriel, and the angel reveals some of the dynamics of the warfare of the heavens. Specifically, it is said that the Prince of Persia resisted him for twenty-one days, and that finally the angel Michael, called one of the chief princes, came to help him.

What we see here is most likely the reality that Daniel saw in Daniel 7, with the four beasts. The Prince of Persia does not specifically refer to a human ruler, but it speaks of the spiritual power, or demonic principality governing Persia, probably through the human king. This perception into the reality of the demonic order also is the background for understanding how David’s throne was truly the Lord’s throne. While the human prince of Persia, sitting upon the human throne of the land of the Persians, was truly seated upon a demonic throne empowered by the second beast of Daniel 7, David sat upon the Lord’s throne, and was endued with the Holy Spirit, God Himself, in the Lord’s Kingdom.

In another aspect of this warfare, then, we see that Gabriel, when he leaves, will return to fight against the prince of Persia. We readily admit that what we have is only one facet of the situation, and it does not yet represent the whole. Even while God has raised up Babylon as a punishment against Israel, it is yet God’s armies that war against these very powers and principalities, specifically in response to the prayers of the saints.

As it seems, the mess we and our fore-fathers have created, we also have to opportunity to reform, if we choose. After Gabriel leaves, the Prince of Greece, the third kingdom, will come.

But, Gabriel’s purpose for coming, before he leaves, is to give Daniel understanding.

The Book of Truth

Daniel 11-12 then compromise the longest continuous prophecy concerning the End Times, it is said. It is clear where this prophecy starts, the second kingdom.

And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia.

Daniel 11:2

The progression of this chapter moves then, to the third kingdom, again, with Alexander the Great and his four generals. As it goes, most agree that vv2-35 more or less follow the development of the Persian and then Greecian empires very specifically and accurately. A close eye for history and the detail of the text show an accuracy that is startling.

The chapter talks of the King of the South and the King of the North. Again, understanding that Israel is in the primary position located between Northern Africa and Europe, these are the geographic regions of the Kings of the North and South, albeit, their identity changes as each kingdom’s leader is replaced by successive rulers. The impact is always felt upon Israel as these two groups of factions war back and forth across the terrain, and the results upon the Jews and the temple are probably the main reason that this information is conveyed to Daniel.

There is discrepancy when it comes to the end of the chapter. Some futurists claim that the focus switches in v36 from Antiochus Epiphanes who is apparently mentioned in the afore verses to a future antichrist figure. Some say that Antiochus only foreshadowed the previous verses, and that much of Daniel 11 will be repeated.

However, a fresh look at a few of these verses should prove to shed some significant light upon our subject.

Caesar Augustus and The Battle of Actium

When we come to v36-45, the focus of the chapter again changes. No longer are we focused on Antiochus Epiphanes, but we now address what is known as the “wilfull king”.

There are, of course, a wide variety of individuals selected for this person from Herod the Great to a future antichrist.

After careful consideration of the history, we select Caesar Augustus. The situation becomes clearer as we we look a little further in the text.

We have here what appears to many to be three individuals, the King of the North, the King of the South, and this willful king.

And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps.

Daniel 11:40-43

What is clear is that vv40-43, above, describe the Battle of Actium in 31 BC. At the end of Greece, the third kingdom, the Roman Republic had been brought to its second Triumvirate, or rule by three kings. This did not last long, as the three rulers began to vie for power amongst themselves, specifically, Octavius, later called Augusutus, and Marc Antony.

In the discussion of the text above, we again see the King of the South being that of Egypt, which would have been Cleopatra at that time. The King of the North would have been Marc Antony, who had control over the regions of Syria.

What we see described is exactly the battle that marked the beginning of the fourth empire, Rome.

We see the King of the South, Cleopatra from Egypt, pushed at Augustus. The King of the North, Marc Antony, attacked with chariots, horsemen, and many ships. Specific in this description is the lack of foot-soldiers. Indeed, this aptly describes the makeup of the troops involved, as the large number of infantry in this battle were never engaged.

Moreover, Augustus did take control of the land of Israel, and yet, in the movements, Edom, Moab, and Ammon were left untouched, exactly as Daniel’s prophecy prescribed.

Because Augustus conquered both Marc Antony and Cleopatra in the battle of Actium, he assumed authority over their regions, and their treasures. This included Egypt.

Realizing this, we see that this “time of the end” (v40) represents the end of this third empire, Greece, and the beginning of the fourth Kingdom, again, positively identified as historical Rome by our previous discussion.

The Roman Beast

Caesar Augustus then is the king who did as he pleased, and mangified himself against the God of gods.

What is interesting is the phrase “and shall prosper till the indignation be accomplished: for that that is determined shall be done.” from v36. This is the “time of wrath” (NIV) against Israel, and, again, points back to the establishment of the statue of Babylon in Daniel 2, the punishment upon Israel as a nation. “[F]or what has been determined must take place.” is the NIVs rendering of the last phrase of this verse. What God had said would take place would, and this is stated as such, all the way from the beginning of Daniel’s prophesying. “For judgment will be merciless to one who has shown no mercy” (James 2:13).

Caesar Augustus did not rely upon the ways of his ancestors, nor the Greecian system for rule. He did not vie for a republic, but sought to establish a Roman empire. Additionally, it is recorded that the worship of Caesar as a god had begun as early as the time directly following Actium.

v39 may then very well speak of the battle of Philippi, to which Antony and Octavius sent 28 Roman legions to combat Brutus and Cassius in October of 42 BC. True to the text of the verse, Augustus greatly honored those who acknowledged him. After promising discharge to some tens of thousands of veterans from the Macedonian campaign, Octavius chose to forcibly dispossess Roman citizens from their land and distribute it to the retiring soldiers. As many as eighteen towns had either complete or partial evictions to make room for the settling of these soldiers without offense.

Signifying the Change

Th victory of Octavius over Marc Antony marked the end of the Roman Republic and the beginning of its Empire. This marks what is the first stage of Roman Governmental Rule, called the Principate, which stretched from 27BC – 284 AD). This is the “beast of Rome”, the fourth kingdom, and the legs and feet of the statue of Daniel. One could make the claim further that, perhaps, the toes of iron and clay could be marked by the beginning of the next phase of rule, the Roman Dominate. As we see a few of the last years before the Edict of Toleration before Constantine, we could see how the claim that such a divide could be justified in the explanation, it is clear that the head, chest, and waist have all been destroyed, and completely removed from the Earth. This means, as developed earlier, that the entire statue has been destroyed, from the top of the head to the soles of its feet, simply due to Daniel 2:35 saying they must all be broken “at the same time”.

For the last two verses of Daniel 11, the context appears as if it may shift yet again. Instead of focusing on Augustus, some have suggested the text at this point, as previously in the chapter, shifts forward to another king in the line of Caesars. Quite possibly, the last two verses of Daniel 11 speak of the emperor Nero, also Caesar, and decended from Augustus.

As the kingdom progressed, we see that reports from Gaul (to the North) and the land of Israel (to the East) alarmed him, and Nero set out in rage against these.

While he himself was not physically present, Nero’s generals set their tents between Jerusalem and the sea, in approach to subdue the Jewish rebellion.

Ultimately, amidst his many atrocities and apparent madness, Nero was declared an enemy of the state and sentenced to be executed. Instead, he committed suicide by his own sword in his own neck, the head-wound of Revelation 13, and died “with no one to help him”.

Thus, we see that the whole of Daniel 11 begins in antiquity with the kings of the Median-Persian Kingdom, stretches through the reign of Antiochus Epiphanes as also detailed in Daniel 8, and details the establishment and development of the Roman Empire.

At That Time

So, we at last come to the last chapter of Daniel, Daniel 12.

And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. 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. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

Daniel 12:1-4

From the words in last half of v1, we see a similar description of an unparalleled time of trouble coming upon the Israel. It would be greater than ever before, and never be topped. By nearly all accounts, this is the same as Matthew 24:21’s great tribulation.

The passage is opened with the phrase “at that time”, and so, we must determine which “time” this is then talking about.

For the futurist, it becomes necessary that Daniel 11 be wholly future, then, because it is that chapter which determines what “that time” is. But, as we have detailed, by all historical accounts, with incredible historical accuracy on just about all accounts, without any deliberate mis-reading of the text, we see that Daniel 11 concludes its discussion with the height of Rome coming to to the time around 70 AD.

This, then, is exactly where we saw the Great Tribulation of Matthew’s Gospel, or the time leading up to the destruction of the temple and the city.

In the last phrase of Daniel 12:1, we read that Daniel’s people would be delivered, everyone whose name was written in the book of life. This is important, because by the very verse that promises the deliverance, it is explained that it is only those who believe in Jesus, the ones who have their name written in the Lamb’s book of life, that are delivered here. No other case, in light of the New Testament revelation, can apparently be made here.

We must give pause and consideration to v2. Daniel is told that many who sleep shall come to life, some to everlasting life and others to everlasting contempt. In the scope of the whole previous chapter, and this final proclamation of deliverance, salvation, to the Jews, is this saying that this apparent resurrection must immediately take place? Not really. But, even as Jesus came and assured that it would, this summary at the end of the prophecy could merely be taken to indicate that the way for this salvation had been made, and that the summation of all this would then take place at its appointed time. It may be a fine line, deciding when the chronological portion leaves off and where the yet future speculative resumes, but we make that distinction here.

In note, v2 and v3 also begin the shift from speaking of the temporal to the eternal. Where v1 spoke of a time of trouble, v3 is clearly speaking of an eternal state of the wise shining like the stars. This, then, is seen in conjunction with the transition beginning in v2, which speaks of the ultimate hope and promise for the believers, as it were, the Christians.

v4, then, ends the direct revelation that began in Daniel 11:2 and promised in Daniel 10:21. Daniel is then told to seal up the book until the time of the end. While there are a few more pieces that are revealed, the direct narration of Gabriel stops here.

The Dialogue in the Vision

Having thus received the revelation, Daniel observes another conversation. He sees one ask another how long it will be for the fulfillment of these things.

As a side note, some (heretical) hyper-preterists attempt to make use of precise language of vv6-7 which says “all these things”, and thus make the claim that everything, including the resurrection, must have been completed at this time. However, this ignores the plain customary use of language of “all these things”. Clearly, in the full scope of what Daniel was just shown, if it is true that Daniel 12:2-3 then point to a yet future hope, the full accomplishment of this resurrection and the ultimate shining as stars for eternity to not need to be fully accomplished, only their contextual establishment. This is simple rhetoric used by unstable people in an attempt to make their case appear better than that which it is. Full Preterism, claiming that the totality of Scripture, including the resurrection, Second Coming, and New Heaven and New Earth, is as heretical as it always has been, and denies a host of relevant Scriptures (not withstanding, they try awful hard to show a positive fulfillment of every one).

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

Daniel 12:7

The man clothed in linen indicated that it would endure for three and a half years. This is precisely the duration of the trial of Jerusalem leading up its fall in 70 AD. This, then, as history shows, was the scattering or shattering of the power of the holy people, the Jews.

Daniel asked for wisdom, but was not given any more. Instead, he was given one more part of the prophecy.

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. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

Daniel 12:11-12

This then constitutes the likelihood of this passage.

On first glance, this appears to be a re-cap of the previous references to the abomination of desolation of Daniel 8:13 and Daniel 11:31. The difference here, however, is both in context and in the number of days. In Daniel 8:13, it is said there were 2,300 days until the sanctuary was reconsecrated. Here, it says that from the daily sacrifice being taken away and the abomination of desolation being set up there would be 1,290 days. This is not saying there would be 1,290 days between the two, but that from when both of these two things occurred, there would be 1,290 days “until”. Until what?

A Second Abomination?

Well, there raises a distinct possibility. We have Jesus’ references to the abomination of desolation in Matthew 24 and Mark 13, which we looked at earlier, which could be speaking of a dual fulfillment. But, as it were, most people would have assumed that the Abomination of Daniel 8 and 11 occurred with Antiochus in 168 BC.

If we step back and allow for another possibility of interpretation here, we see that the “daily sacrifices” referenced here, while assumed to be the Jewish ones, might actually refer to something else.

What we do see in history is that in the month of Av in 66 AD, the priest Eliezar ben Hanania stopped the daily prayers and sacrifices to the emperor at the temple. According to the historian Josephus, this “was the true beginning of our war with the Romans.” Additionally, in the midst of the unrest, Roman Soldiers breached the temple and took 17 talents (1275 pounds) of gold, claiming it for the Roman Governor Gessius Florus.

Consider, then, if this violation of the temple by the Roman soldiers during this unrest could very well be the Abomination of Desolation spoken of by Jesus. This would indicate not one, but two distinct Abominations referenced by Daniel, making Jesus’ words in the Olivet point to a then future Daniel 12. Further, this language fits perfectly in with Luke’s sign to watch for, the city surrounded by armies, as Cestius Gallus was then sent to subdue the city. Upon reaching the upper city walls however, he suddenly, and with no reason whatsoever according to Josephus, turned and retreated, leaving time for the Christians to recognize the signs and have fled by the time the great trouble arrived.

1,290 days after the stopping of the daily sacrifice to Caesar by the rebellious Jews, in 70 AD, the Roman armies arrived at Jerusalem to begin to besiege it. 1,335 days after it, the Romans began their assault.

What we see, then, is a strong case that the “daily sacrifices” being abolished in Daniel 12:11 refers not to the Jewish sacrifices, but the sacrifices to Caesar. We see an abomination of desolation, as prophesied by Jesus, when the Roman soldiers breached the temple to steal roughly the equivalent of over thirty-five million dollars worth of gold from the temple treasuries (as of May, 2014, gold is roughly $1,800 / ounce, at 16 ounces per pound and 75 pounds per talent. 17 talents * 75 pounds * 16 ounces / pound * $1800 / ounce = $36,720,000 in modern currency).

This then compromises a second abomination of desolation spoken of in the book of Daniel, separate from the one of Antiochus, and meets the signs required for Matthew and Mark’s Olivet Discourse, followed immediately by the sign given in Luke’s Gospel of Jerusalem being surrounded by armies, apparently of Cestius Gallus.

The first was already past, and this one was what Jesus spoke of as a yet future event in 33 AD.

The Conclusion of the Matter

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.

Daniel 12:13

No man can receive anything unless it is given to them from heaven, John the Baptist said (John 3:27). Daniel did no record any more revelations beyond this one, but was told, rather, to seal up what he had been given.

But, consider what he had been shown.

In Daniel 1, many Hebrews had been taken prisoner by the Babylonians. Determining in their heart not to be defiled by the portion of the king’s meat, the four Hebrews, Hananiah, Mishael, and Azariah all determined in their heart not to eat the Babylonian’s food. Instead, through the wisdom of Daniel, they were given only vegetables to eat for ten days, and they then proved to be ten times greater than any of the other diviners and wise men of Babylon.

This, then, is the context of God’s people in captivity. Those who choose to live like the world are swept away and never mentioned again, but those who are wise shine like the stars in the heavens “forever” (Daniel 12:3).

The choice is ours. It may require faith and courage to stand up against the tide of the culture around us, but look at the benefit, in the long run, for these four youths. They were all promoted to high levels of honor in the government, and Daniel received some of the primary revelation of what we are studying today.

Looked at another way, Daniel and the other’s consecration and sacrifice in Daniel 1 prepared him to be positioned rightly to be able to save not only himself but all the other wise men and enchanters in the Daniel 2 vision. Had he not been prepared thus, he would have more than likely died that day. The benefit of this success, however, gave Daniel favor and position with the king.

In Daniel 3-6, the supremacy of the sons of the Kingdom is demonstrated again and again, as nothing can stop those who are consecrated and devoted to the Lord. Not only is Daniel spared through all of this, he continues to have a place in the court of the king, giving him interpretation of his own visions, and the visions of his successors, even to their destruction.

Daniel 2 & 7, then, constitute the body of the work of Daniel. He is shown Babylon, the very empire he is captive in, for what it is. This is not for the purpose of overthrow, but rather for illumination. It can be said that the rest of the visions all fall within the framework of these two visions, the four-nation statue.

Daniel 8 & 10-11 explain the second and third kingdom, with some emphasis upon the last, and Daniel 12 begins to describe the conditions concerning the salvation of the Jews through Messiah.

Finally, in the last chapter we have not discussed yet, Daniel 9 represents the other great calling of Daniel as an intercessor. Though the nation had not turned back from their transgression and iniquities, Daniel prayed on their behalf, and the 70-year banishment from the land was replaced with a 490 year timetable towards Messiah, even knowing that the city would still be destroyed. We will look at Daniel 9 in more detail shortly.

But, the whole of Daniel, from start to finish, represents and falls into the framework of the nation of Babylon. God has prepared this judgment against Israel because of her sins, “for what has been determined must take place” (Daniel 11:36).

Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.

Hebrews 4:11

Summary

Daniel 8 describes the Median-Persian Empire and the empire of Greece.
Much focus in Daniel 8 is given to Antiochus Epiphanes.
While some see parts of this chapter to be yet future, or only a foreshadow of what is to come, we see this chapter as completely fulfilled.
The two horns of the Ram were the kings of Media and Persia.
The large horn of the shaggy Goat (Greece) is Alexander the Great.
When Alexander died at age 32, he gave his kingdom to his four generals.
Antiochus came out of the Selucid empire.
The “little horn” of Daniel 8 is not the same as that of Daniel 7.
Daniel’s 7 11th horn is in the fourth Kingdom, and the little horn of Daniel 8 is clearly in the third.
Since “horn” is the operative metaphor throughout this chapters, it is not a sufficient parallel to base the identity solely upon the adjective “little” or “small”.
Daniel 8, then, is historically fulfilled prophecy, including the abomination of Daniel 8:13.
Many of the judgments of Israel had been set into motion centuries before their enactment. We read of the failure of the Jews in the writings of Daniel, long before those generations were ever born.
Let us take heed, by the power of the cross of Jesus Christ, that we “make very effort”.
Daniel 11-12 is said to be the the longest, continuous prophecy regarding the End Times.
The revelation was given in response to Daniel’s fast in Daniel 10:2-3.
Gabriel was restrained for 21 days during the duration of Daniel’s fasting. The fasting kept Daniel in the position of receiving, even though God had determined from the first day that he should receive it.
The Prince of Persia represents a spiritual power, not merely a human being.
The Prince of Persia represents, more than likely, the second beast of Daniel 7.
This is also a parallel of how David sat upon the Throne of the Lord.
Daniel 11 starts with the kings of Persia, but ends with the Kings of Rome. This progress from the second kingdom to the fourth.
Daniel 11:40-44 describes the Battle of Actium in 31 BC.
The willful king was Caesar Augustus and the King of the North and South, respectively, appear to be Marc Antony and Cleopatra. After either of these were defeated, Octavius became Caesar Augustus and Rome transitioned from being a Republic to being an Empire, or the fourth beast.
Augustus fulfilled the prophecies of the willful king, even confiscating land from Roman citizens and distributing it to his retiring soldiers.
The Roman Principate, or the first stage of Roman Government, lasted from 27 BC to 284 AD.
The last two verses of Daniel 11 appear to shift context then, from Augusutus to Nero, just as the context has shifted without explanation throughout the chapter.
Nero’s armies, but not himself, were camped between Jerusalem and the sea, preparing to make war on the rebellious factions.
Nero was condemned by the Roman Senate and so he decided to kill himself. Nero died of a head-wound, dying by his own sword to his neck. This we will see in Revelation 13.
This puts Daniel 12 at the beginning of the Roman Empire, specifically, at the time of 70 AD.
Daniel 12 describes the end of the time of indignation of Daniel 11:36. Daniel’s people would be delivered, but the power of the holy people would be shattered after a 3 1/2 year trial.
The 70 AD great tribulation of Daniel 12 coincides with Matthew 24’s timing of the same.
Daniel 12:11-12 appear to point to a SECOND abomination. The Abomination of Daniel 8:13 and Daniel 11:31 was fulfilled in 168 BC, but the abomination of Daniel 12:11 appears to be a second one, fulfilled by Roman soldiers breaching the temple and taking 17 talents (1275 pounds) of gold for the Roman Governor Florus.
This also fits the Scripture, since Cestius Gallus was then commanded to surround the city. After briefly coming around it, he mysteriously (according to Josephus) withdrew, allowing the Christians to escape to Pella. No Christians were recorded to have died in the siege.
The whole of Daniels’ prophecies appear then to fit within the framework of Daniel 2 & 7’s four kingdoms, Babylon, Media-Persia, Greece, and Rome.
The various scenes conveyed within Daniel depict either greater depths of details for the second, third, and fourth kingdoms, or provide glimpses into what Sons of the Kingdom, Christians, will be like. Of course, this was available to anyone who believed, but it is specifically in the New Testament where these things are revealed (1 Corinthians 2:10).
Since the whole of Daniel is really conveying the predetermined judgments of God upon Israel, beginning with the iron yoke of Nebuchadnezzar through to the time of wrath as indicated by Daniel 11:36, we should walk in reverence of God, knowing that even as He punished Israel so severely for their continued, wilfull, and hateful sin, He is yet the same today. Yet, through the cross, we can find deliverance, healing, mercy, and life.
Let us, as Hebrews 4:11 says, labor therefore to enter into that rest.