Chapter 12

• At that time, the great prince Michael, the protector of the children of your people, shall arise; for it will be a time of trouble, such as has never been since the nations began until that time. But at that time, your people shall be delivered, everyone who is found written in the book.

Daniel 12:1 clearly references Michael, the "great prince" and "protector of the children of your people," who is a key figure both in the book of Daniel and in Revelation 12:7, where he is described as the leader of the heavenly armies in the battle against the forces of evil, represented by the dragon (the Devil).

Let us take a closer look at this verse and its connections with other biblical texts:

1. The Great Prince Michael (Daniel 12:1)

• Michael is described here as the protector of your people, and his role is to defend and intervene in critical moments of great trial. In Daniel 12:1, the context is related to a time of great distress, which has never been encountered before.

• He appears as a figure of protection during a period of extreme persecution, similar to other descriptions in Daniel, where Michael is seen as a defender against the forces of evil. In Daniel 10:13, he is mentioned as one of the "chief princes," assisting the angel appearing to Daniel in a spiritual conflict.

2. The Time of Trouble

• The verse describes an unprecedented time of trouble, suggesting a period of great suffering and persecution for God's people. This description is similar to other apocalyptic texts, such as Matthew 24:21, where Jesus speaks of a time of great tribulation, unmatched in history.

• It is clear that Michael intervenes at the climax of the suffering of God's people, ensuring their protection and deliverance.

3. The Salvation of Those Who Are Written in the Book

• The prophecy also brings a message of salvation, but it is a salvation that comes with the condition that the person is "found written in the book." This reference is most likely an allusion to the Book of Life, which appears in multiple places in Scripture (e.g., Exodus 32:32-33, Psalm 69:28, Revelation 3:5, Revelation 20:12).

• The Book of Life is a powerful symbol of those who are faithful and righteous before God, and this verse suggests that only those who are "written in the book" will be saved during this time of tribulation.

4. Michael in Revelation 12:7

• In Revelation 12:7, Michael is again the leader of a heavenly army, fighting against the Devil and his angels. This confirms his status as the protector of the faithful and as the leader of divine forces in the cosmic war between good and evil. This battle takes place in the context of a major spiritual conflict, similar to the period of tribulation in Daniel.

• The connection between Michael in Daniel 12 and Michael in Revelation 12 is strong, with both texts presenting him as the defender and fighter against evil, protecting God's people during times of great trials.

Eschatological Context

Daniel 12:1 describes an eschatological period, related to the "time of the end" (mentioned in Daniel 11:40 and 12:4). In this context, Michael plays a central role in protecting the chosen people, while extreme persecution characterizes this time of trouble that precedes final deliverance.

The Jews as a Nation No Longer Have a Special Status:

The text does not explicitly mention "Jews" or "Israel," but only "your people." In the immediate context of the book of Daniel, it might seem that the expression "your people" refers to the Jewish people since Daniel is a Jew, and up to that point, many of the prophecies in the book have been related to the fate of Israel. However, once we examine the broader context of the covenant with the Messiah and the eschatology involved in this chapter, the perspective changes completely.

The prophecy of the 70 weeks from Daniel 9 is clear: it outlines a period in which Israel has a chance to return to God and accept the Messiah. After the completion of the 70 weeks, the special covenant with the Jewish people ends, and the Messiah becomes the only way through which people, regardless of ethnicity, can be part of God’s people. After this period, the Jews as a nation no longer hold a special status in God’s eschatological plan, except insofar as they accept the Messiah.

• The text does not indicate an extension of this special covenant with the Jewish people beyond the 70 weeks. From the text's point of view, the 70 weeks conclude, and with them, the special relationship between Israel and God under the old covenant also ends.

• There is no suggestion that the Jewish people will have a special eschatological status beyond this period.

The expression "your people" in Daniel 12:1 does not refer to ethnic Jews, but rather to a people of believers and obedient followers of God, regardless of ethnic affiliation. It is important to make this distinction between God's people and ethnic identity.

Essential Points Raised by the Text:

"Your People" in Daniel 12:1 Does Not Refer to Ethnic Jews:

• Daniel was a faithful and obedient Jew, but this does not mean that all Jews of his time or any other period are part of "God's people" solely based on ethnic affiliation. Daniel’s prayer in chapter 9, where he confesses the sins of his people and how far they were from God, shows that not all Jews were faithful or obedient. Therefore, not all Jews can be considered "Daniel's people" in the eschatological context.

God's People Are Defined by Faith and Obedience, Not by Ethnicity:

• In the eschatological context, "your people" from Daniel 12:1 must be understood as those who, like Daniel, are faithful and obedient to God. God’s people include those who remain faithful, regardless of the nation they come from.

Covenant and Relationship with God:

• Daniel 9 clarifies that the Jewish people, throughout history, have been unfaithful and have repeatedly broken the covenant. Seventy weeks were decreed for Israel to correct itself and bring about "atonement for iniquity" and "seal up vision and prophecy" (Daniel 9:24), but ultimately, the emphasis falls on the new covenant offered through the Messiah. Those who rejected this covenant are no longer considered part of God’s people based on their ethnicity.

Daniel's People in the Eschatological Context:

• In the eschatological context of Daniel 12:1, "your people" is not defined by ethnic affiliation with Israel but by those who are faithful to God, like Daniel. In this case, it is correct to say that unbelieving Jews or those who rejected the covenant with the Messiah are no longer part of this people of God. The Messiah becomes the center of this covenant, and God’s people are formed from all who accept Him, whether Jews or Gentiles.

What Daniel 12:1 Says in This Context:

• Michael rises at the time of the end to protect "your people," but this people is not made up of ethnic Jews but rather of those who are faithful and written in the book (Daniel 12:1). This implies a spiritual people, not a people defined by national affiliation.
  
• Daniel's prayer from chapter 9 clearly shows that Israel as a nation has been unfaithful over time and that only those who truly return to God can be considered part of God’s people.

Noah, Daniel, and Job Are Clear Examples:

• Ezekiel 14:13-14: "Son of man, when a land sins against Me by committing unfaithfulness, and I stretch out My hand against it, break its staff of bread, send famine upon it, and cut off from it both man and beast, even if these three men—Noah, Daniel, and Job—were in it, they would deliver only themselves by their righteousness," declares the Lord God.
  
• Ezekiel 14:19-20: "Or if I send a plague into that land and pour out My wrath on it in blood to cut off from it both man and beast, even if Noah, Daniel, and Job were in it, as I live," declares the Lord God, "they would deliver neither son nor daughter; they would deliver only themselves by their righteousness."

These verses from the book of Ezekiel (chapter 14) convey a powerful message about divine justice and individual righteousness, even in the context of collective punishment. God communicates through the prophet Ezekiel that when an entire nation is given over to iniquity, not even the most righteous individuals can save anyone else but themselves. Their righteousness is personal and insufficient to cancel out the consequences of collective sin.

In this passage, Noah, Daniel, and Job serve as examples of righteous men, known for their integrity and faith even in the face of hardships. Each of them endured great trials and remained steadfast in their faith. Thus, God emphasizes that regardless of the virtue of these figures, in a situation of divine judgment upon a people, only their own souls would be saved, not those of others, because of the gravity of collective sins.

This message highlights individual responsibility and the idea that salvation is a personal experience, shaped by one’s own choices and faith, regardless of belonging to a group or community.

The Context of the Seventy Weeks (Daniel 9)

In Daniel 9:24-27, it is clearly stated that for Daniel’s people (the Jewish people), seventy weeks are determined, representing a clearly defined period for the salvation and restoration of Israel. This includes the coming of the Messiah, His rejection, and ultimately the end of the special covenant period between God and Israel.

After the seventy weeks, the prophetic message clearly states that the focus shifts from Israel as a nation and centers on those who accept the new covenant brought by the Messiah. In this sense, we can understand that God’s people are no longer defined exclusively based on ethnicity or affiliation with the Jewish people, but based on the covenant with the Messiah.

"Your People" in the Eschatological Context:

When looking at Daniel 12:1, we must consider that the events described are eschatological and no longer refer to a specific historical period related to the Jewish people. In this context, "your people" should be interpreted as referring to those who are in covenant with the Messiah.

Arguments for This Interpretation:

Eschatology and the Universality of Salvation:

• In eschatological prophecies, especially in the New Testament, salvation is offered to all who believe in the Messiah, regardless of ethnicity. Revelation 7:9 describes a "great multitude from every nation, tribe, people, and language" who are saved. Therefore, in the context of the final events, "your people" includes all believers, not just ethnic Jews.

The New Covenant:

• The prophecy from Daniel 9 regarding the seventy weeks refers to the coming of the Messiah and the establishment of a New Covenant. After the rejection of the Messiah, the focus shifts to those who accept this new covenant, whether Jews or Gentiles. Therefore, "your people" in Daniel 12:1 refers to all who are part of this New Covenant with the Messiah.

The Exclusivity of Salvation Through the Messiah:

• Salvation is closely tied to the Messiah. In the New Testament, Jesus Christ (the Messiah) is presented as the only way of salvation. Therefore, those who refuse the covenant with the Messiah are not part of God's people in the eschatological sense, even if they are ethnically Jewish.

The "Book" in Daniel 12:1:

• The reference to "those found written in the book" brings up the concept of the Book of Life, which appears in several biblical passages, including Revelation. This book is connected to final salvation and includes all who are faithful to God, which implies acceptance of the Messiah. God's people, in this context, are no longer defined ethnically but by belonging to this covenant.

In Daniel 12:1, the term "your people" refers to those who are faithful and obedient to God, meaning those who are part of God's people through acceptance of the Messiah, and it has no connection with Jewish ethnicity.

The Jewish People as an Ethnic or National Entity Do Not Have a Special Role in This Eschatological Context:

Those who are part of God's people are those who have accepted the new covenant of the Messiah, regardless of nationality.

The Major Error in Interpreting the Text of Daniel

It is a theological nonsense to perpetuate the idea that "the Jewish people" in an ethnic sense still hold a special status in God's eschatological plan when the very book of Daniel clearly shows that the special covenant with Israel ended at the conclusion of the seventy weeks, with the rejection of the Messiah.

• Misinterpreting and automatically perpetuating the idea that "your people" from Daniel 12 refers to Jews, when in reality, after the rejection of the Messiah, the holy people are no longer defined by ethnic affiliation but by those who accept the Messiah and live in obedience to God.

• This interpretive error has led to the development of a theology that distorts God's plan and creates a religious justification for current political and military events, such as the situation in Israel.

Theological and Political Consequences of This Error

The Wrong Theology That Supports the Jews as Still Being the "Chosen People" in the Eschatological Plan Creates False Expectations Regarding Their Future Relationship with God. This theology does not take into account the fact that the special covenant with Israel ended with the seventy weeks and the rejection of the Messiah.

Confusion Between Spiritual Promises and Political Claims:

• Many wrongly interpret prophetic texts, seeing in them a justification for modern political claims of the state of Israel. They consider that Jews, as a nation, have a special status, which leads to uncritical support of their policies. This interpretation ignores the central biblical message that salvation comes through the Messiah, not through ethnic nationalism.

Human Tragedy and Violence:

• As we know, this erroneous interpretation has been used to support actions that have led to conflict and suffering. Many believers, influenced by this misguided theology, consider that their support for modern Israel is a fulfillment of God’s plan, ignoring the sufferings and injustices that result from this unconditional support.

What Daniel Says in the Text

1. Daniel 12 describes eschatological events where the "holy people" are the ones protected, and this people is made up of all who are faithful and live in obedience to God through the covenant of the Messiah. The term "holy people" is no longer related to ethnicity but to faith and relationship with God.
2. Ethnic and national Israel had a probation period of seventy weeks (490 years) in which they were supposed to fulfill their role in God's plan, but this period ended with the rejection of the Messiah. After this moment, there is no longer a special relationship between God and the Jewish people in an ethnic sense if they do not accept the covenant with the Messiah.
3. Michael, in Daniel 12:1, protects not a national or ethnic entity but a spiritual people, meaning all who are part of God's holy people through the Messiah, regardless of nationality.

If this theology were rectified, many perceptions of current events in Israel would change, and the mistaken theological justifications for conflicts and violence would disappear. The biblical truth is that divine salvation and protection are available to all who are faithful to God through the Messiah, without any connection to ethnicity or nationality.

The Problem of Interpreting the "Anointed One"

Jews have a major problem in identifying this "Anointed One" (Messiah) from Daniel 9 if they do not consider Jesus Christ:

• Who is the "Anointed One"? Jews do not agree among themselves regarding the identification of the "Anointed One." Some rabbinic interpretations see him as a priest or a political leader, but this identification is obscure and confusing. Unlike Christians, who identify Jesus Christ as the "Anointed One" (Messiah), Jews do not have a unified opinion.

• If they accept that this "Anointed One" is merely a priest or some political leader, then his role in the prophecy about the rebuilding and destruction of Jerusalem becomes insignificant, which contradicts the gravity and centrality of the prophecy.

• The Problem with the "Anointed One" / Eschatological Messiah: If the "Anointed One" from Daniel 9 is a temporary leader, while the Messiah is expected to come in the future, then another problem arises: the future Messiah has no role in the crucial events described in Daniel 9, namely the rebuilding and re-destruction of Jerusalem. This is a major inconsistency. Daniel 9 describes an essential event for the people of Israel, and the "Anointed One" is central to that prophecy. Ignoring his importance and separating him from the Messiah means ignoring a fundamental text.

Destruction of the Temple and Lack of Clear Prophetic Warnings

Jews recognize that the first destruction of the Temple (586 B.C.) was well documented and warned about by several prophets (Jeremiah, Ezekiel, Isaiah, etc.). It happened due to the people's sins, such as idolatry, disobedience, and social injustices, and the prophets constantly warned the people before the destruction. However, in the case of the destruction of the Second Temple in 70 A.D., things are different:

Lack of Direct Prophecies About the Destruction of the Temple

• There is no chain of prophets explicitly warning Israel before the destruction of the Second Temple, as happened before the first destruction. Daniel 9 is the only clear prophecy that refers to the destruction of the Second Temple. However, many Jews choose to interpret it in an obscure way or to minimize its impact, which raises a legitimate question: why are there no similar warnings, even though the destruction of the Temple in 70 A.D. was a major event for the Jewish people?

Specific Sins for the Second Destruction

• If Daniel 9 is the only prophecy warning about the destruction of the Temple, what specific sins could be identified as the reason for this destruction? As mentioned, the first destruction involved specific sins (idolatry, disobedience, etc.), but for the second destruction, there is only one sin: the rejection of the Messiah.

Jews Do Not Specifically Acknowledge This Sin

• Because Jesus is not accepted as the Messiah by the majority of Jews, they do not see the rejection of the Messiah as the main cause of the Second Temple's destruction. They see it as an act of divine judgment for general sins, but without having a direct connection to the rejection of a concrete Messiah.
• The problem is that, in the absence of another clearly defined specific sin and the lack of direct prophetic warnings, Jews are left without a convincing explanation for why the destruction of the Temple took place in 70 A.D. Daniel 9 clearly shows a connection between the Anointed One (Messiah) and the destruction of the Temple, but this is avoided in traditional Jewish interpretations.

Why Is This Chapter "Ignored" or "Minimized"?

• Rabbinic theology after the destruction of the Second Temple focused more on national survival than on interpreting eschatological prophecies. After the loss of the Temple and the ensuing exile, the rabbis developed a religious system more focused on law and maintaining Jewish identity, without making the prophecies about the Messiah a central point. Thus, Daniel 9 was not deliberately "avoided," but did not receive the attention it deserved due to the trauma and the attempt to survive as a people.
• The failure to recognize the "sin" of rejecting the Messiah left an interpretive void in Jewish theology regarding the destruction of the Second Temple. Jews have always had a tradition of linking the destruction of the Temple to clear sins (as they did with the first destruction), but in the case of the second destruction, the lack of prophets and clear warnings left them without a clear answer.

Accepting Punishment Without Clarity on the Specific Reason

• After the destruction of the Temple in 70 A.D., Jews faced deep trauma. Lacking a prophet or spiritual leader to provide a clear explanation, they accepted the idea that the destruction was a divine punishment, but without a clear understanding of the specific reason.
• Unlike the first destruction of the Temple, when sins (idolatry, disobedience, injustices) were very clear and repeatedly mentioned by prophets like Jeremiah and Ezekiel, in the case of the second destruction, there were no such clear warnings. Therefore, traditional Jewish interpretation focused on the idea that the people sinned "in general," but without a detailed explanation.

Focusing on Strict Observance of the Law

• After the destruction of the Temple, there followed a restructuring of Jewish religion, led by rabbis, in which the emphasis was on strict observance of the Mosaic Law and preserving national identity. It became a priority to be stricter and more faithful to the Law since the loss of the Temple was seen as a sign that disobedience or failure to fulfill the Law might have caused the punishment.
• Thus, a strong emphasis developed on studying the Torah, observing the Sabbath, adhering to dietary laws, and other ritual laws, to avoid repeating that "punishment."

Expecting a Future Messiah

• Another central component of this logic is the continuous expectation of a Messiah who will come in the future. As you mentioned, Jews expect a Messiah who will not only restore the Temple but will also bring the universal reign of Israel, according to some promises from Genesis and Exodus.
• For them, the Messiah has not yet come, and this means that all the hardships they have suffered (including the destruction of the Temple) are part of the divine plan, and the final redemption will come with the future Messiah.

Maintaining National Identity

• Another essential element of this "logic" is the desire to preserve national and religious identity. After the loss of the Temple, Jews were dispersed around the world, and maintaining unity and identity as the chosen people became a priority. Rabbis emphasized maintaining traditions, laws, and religious practices as a way to keep the Jewish nation intact despite exile.
• This logic led to a religious and cultural closure, in an effort of spiritual and national survival until the arrival of a future Messiah who will "heal" the nation and restore it in Jerusalem.

The Theology of Suffering and Exile

• Another important aspect is the theology of suffering that Jews have developed. They believe that exile and repeated sufferings are part of their destiny as the chosen people. They have developed a vision that through suffering, they purify themselves and fulfill their role as the chosen people, being convinced that they will be ultimately redeemed when the Messiah comes.
• In this thinking, the destruction of the Second Temple is seen as a test of faith and not necessarily as a specific judgment for a particular sin, as idolatry was during the time of the First Temple.

Rejecting the Connection Between Temple Destruction and the Messiah

• A large part of Jews refuse to accept that the rejection of Jesus as the Messiah was the cause of the destruction of the Second Temple. For them, Jesus was not the Messiah because he did not fulfill all traditional messianic expectations. The fact that he did not bring world peace or a physical restoration of the kingdom of Israel makes him, in their view, a false Messiah.
• Therefore, the connection between the Temple destruction and the rejection of the Messiah is not accepted in rabbinic theology. They look to other reasons why God "punished" them, but they are not able to clearly identify that specific sin.

An interesting point related to the successive destructions and reconstructions of the Temple is the fact that, for the so-called "third captivity" (or the exile that followed the destruction of the Second Temple in 70 A.D.), there are no clear prophecies regarding a release or an explicit promise of reconstruction, as there were for the captivity in Egypt or the Babylonian captivity.

The Lack of a Clear Prophecy for the Third "Captivity" and Liberation

• Indeed, both for the Egyptian captivity and the Babylonian captivity, the prophets and sacred texts provide a clear narrative about the reason for captivity and detailed promises of liberation.

• Abraham receives a prophecy about the Egyptian captivity in Genesis 15:13-14, where he is told that his descendants will be enslaved for 400 years, but then they will be liberated.

• Jeremiah and other prophets from the time of the Babylonian exile made clear predictions about the duration of captivity (70 years) and promises that Israel would be liberated and Jerusalem would be rebuilt.

• In contrast, for the second destruction of the Temple (70 A.D.) and the subsequent exile, Daniel 9 is the only clear prophecy that speaks about the destruction of Jerusalem and the Temple, but it does not explicitly mention a new liberation or a third reconstruction of the Temple. After the rejection of the Anointed One (Messiah) and the destruction of the city and sanctuary, there are no clear prophecies about a future restoration.

Where Does the Idea of a Third Reconstruction of the Temple Come From?

Even though there is no explicit prophecy about the third reconstruction of the Temple after 70 A.D., there are some elements from various biblical texts and rabbinic traditions that have been interpreted by some Jews to mean that the Temple will be rebuilt again in the future.

Sources from Which the Hope of a Third Reconstruction Derives:

Prophets from Ezekiel and Isaiah:

• Ezekiel 40-48:In this section of the book of Ezekiel, a detailed vision of a future Temple is described. Although some interpret this temple as being related to the immediate post-exilic period (after Babylon), others (including some modern Jews) see it as an eschatological Temple, which will be rebuilt during the time of the Messiah.

• In this vision, Ezekiel describes in great detail the dimensions and structure of this future Temple.
  Jews who believe in this interpretation see in Ezekiel 40-48 an implicit promise of the reconstruction of the Temple in the time of the Messiah, after he comes to reign.

• Isaiah 2:2-3:In this passage, it is said that "the mountain of the Lord's house" (the Temple) will be "established as the highest of the mountains" and that all nations will come to it. Although Christians may interpret the text symbolically, some Jews consider it a promise that the Temple will be rebuilt at the end of times when all nations will come to worship.

• "It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it. Many peoples shall come and say, ‘Come, let us go up to the mountain of the Lord, to the house of the God of Jacob...’" (Isaiah 2:2-3).

Post-Destruction Rabbinic Tradition of the Second Temple:

• After the destruction of the Temple in 70 A.D., rabbis from the Talmudic period tried to respond to this spiritual and national crisis. In Talmudic writings and other later rabbinic works, the idea that the Temple will be rebuilt at the coming of the Messiah is present.
• Specifically, the Babylonian Talmud (Tractate Rosh Hashanah 30a) mentions that the "future Temple" will be built by God Himself or by the Messiah, and that it will be different from the past one, more majestic and more glorious.

Genesis and the Promises to Abraham:

• The promises in Genesis and Exodus, which refer to the people of Abraham possessing the land and being a blessing to all nations, are seen by many Jews as not yet fully fulfilled. Some rabbis interpret these promises as being related to the reign of the Messiah when Israel will be fully restored and will dominate the nations, having the Temple rebuilt as a center of global worship.

"I will make you a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you." (Genesis 12:2-3).

Zechariah 6:12-13: "The Man Whose Name Is the Branch..."

• In Zechariah 6:12-13, the prophet speaks about "The Branch," a messianic figure who will build the Temple of the Lord and will sit on the throne. Although many Christians believe that this passage refers to the Messiah (Jesus Christ), Jews still await a future messianic figure who will rebuild the Temple.

"Thus says the Lord of hosts: 'Behold, the man whose name is the Branch: he shall branch out from his place, and he shall build the temple of the Lord. Yes, it is he who shall build the temple of the Lord; he shall bear royal honor, and shall sit and rule on his throne...'" (Zechariah 6:12-13).

The Third Temple - On What Basis?

Although there is no clear and specific prophecy in the Bible that speaks of a third reconstruction of the Temple, many Jews base their expectation on texts such as Ezekiel, Isaiah, and Zechariah, interpreting them in a messianic and eschatological sense. Also, post-destruction rabbinic traditions have contributed to the consolidation of this idea.

The major problem is that, in the absence of clear prophetic warnings about a second destruction or detailed promises about a third reconstruction, Jewish interpretations are based on hope, messianic expectations, and tradition, without having the same prophetic consistency that existed for the Egyptian or Babylonian captivity.

The expectation of a future Temple is, therefore, an amalgam of interpretations and traditions, not a certainty based on a clear prophecy as in previous cases.

Daniel Seeks Clarification About the Duration Until the End

This passage is central to understanding the prophetic dynamics in the book of Daniel.

• Many of those who sleep in the dust of the earth will awake: some to everlasting life, and others to shame and everlasting contempt.
  
• The wise will shine like the brightness of the heavens, and those who lead many to righteousness will shine like the stars, forever and ever.
  
• But you, Daniel, keep these words secret and seal the book until the time of the end. Many will run to and fro, and knowledge will increase.
  
• Then I, Daniel, looked and saw two other men standing, one on this side of the river and the other on the opposite side.
  
• One of them said to the man clothed in linen, who was above the waters of the river, "How long will it be until the end of these wonders?"
  
• And I heard the man clothed in linen, who was above the waters of the river; he raised his right hand and his left hand toward heaven and swore by Him who lives forever that it will be for a time, times, and half a time. And when the power of the holy people has been completely shattered, all these things will be finished.
  
• I heard, but I did not understand. So I asked, "My lord, what will be the outcome of these things?"
  
• He replied, "Go your way, Daniel, because the words are closed up and sealed until the time of the end.
  
• Many will be purified, made white, and refined, but the wicked will continue to act wickedly. None of the wicked will understand, but those who are wise will understand."

Observing the Structure of Events:

The expression "a time, times, and half a time" is familiar to Daniel.

This expression first appears in Daniel 7:25, where it is used to describe the period of intense persecution of the holy people by the "little horn": "He shall speak pompous words against the Most High, shall persecute the saints of the Most High, and shall intend to change times and law. Then the saints shall be given into his hand for a time, times, and half a time." (Daniel 7:25)

From this context, Daniel understands that "a time, times, and half a time" is a well-defined period of time, equivalent to 3 and a half prophetic years, meaning 1260 years, during which the holy people will be persecuted.

The Shattering of the Power of the Holy People

However, a new element appears here, complicating his understanding: "... and that all these things shall be finished when the power of the holy people has been completely shattered."

This additional dimension raises a question for Daniel, who until now had not faced this specific idea.

What is new in Daniel 12:7 is the statement that "all these things shall be finished when the power of the holy people has been completely shattered." This introduces a distinct stage in the prophecy:

1. Persecution of the Holy People ("a time, times, and half a time") is a temporally defined period, described earlier.
2. Complete Shatteringis the event that marks the end of this period, but it was not clarified in chapter 7.

This "shattering" seems to be more than just simple persecution; it is a moment of complete collapse, whether spiritual or physical, of the power of the holy people. For Daniel, this added detail complicates understanding, which is why he asks: "What will be the outcome of these things?"

Sealing and Unsealing the Prophecy

Another key element from Daniel 12 is the sealing of the prophetic words:

"Go your way, Daniel! For the words are closed up and sealed until the time of the end."

This sealing indicates that the prophecy was not meant to be fully understood in Daniel's time. Instead, it was to be revealed and understood at the time of the end, when "the wise" would be able to decipher the full meaning:

"Many will be purified, made white, and refined; but the wicked will continue to act wickedly. None of the wicked will understand, but the wise will understand."

This suggests that the unsealing of the prophecy is a process that occurs before the complete end, during a period of spiritual refinement and purification for the faithful.

We will analyze the passage from Daniel 12:6-10 in light of the information given throughout the other chapters to connect the expression "a time, times, and half a time" to other prophetic events, including those in Daniel 7 and 8.

The Expression "A Time, Times, and Half a Time" and the Connection with Daniel 7

This expression first appears in Daniel 7:25, where it is linked to the domination of the "little horn," interpreted as the Papacy:

"He shall speak pompous words against the Most High, shall persecute the saints of the Most High, and shall intend to change times and law. Then the saints shall be given into his hand for a time, times, and half a time." (Daniel 7:25)

Thus, "a time, times, and half a time" represents 1260 years, which span from 538 A.D. (when the Papacy consolidated its authority by destroying rival powers) to 1798 A.D., the year of the French Revolution and the arrest of Pope Pius VI by General Berthier. This moment marks the end of the temporal domination of the Papacy.

Therefore, Daniel was already familiar with this symbolic period from chapter 7. In chapter 12, the same "times" are mentioned, but with an additional detail: the complete shattering of the power of the holy people marks the end.

From the French Revolution to the "Time of the End"

After the year 1798, with the fall of papal domination, history enters a new stage. The French Revolution brings with it the revival of Greek philosophy, which emphasizes rationalism, liberty, equality, and fraternity. This period is characterized by the spread of democratic ideas and a new world order centered on man and reason, continuing to influence the world to this day.

This period between the French Revolution and the end is found only in the prophecy of Daniel 8:14, where we find the longest prophetic period in the Bible: "Until 2,300 evenings and mornings; then the sanctuary shall be cleansed."

This period, which begins in 280 B.C., with the founding of the Library of Alexandria and the promotion of Greek philosophy, extends until 2020, marking a crucial point in prophecy. The "little horn" from chapter 8 is Greek Philosophy, which had a profound impact on the world order.

The Complete Shattering of the Holy People

Returning to Daniel 12:7, we see that the end of the "times" coincides with a dramatic moment: the complete shattering of the power of the holy people. This can be interpreted as:

1. The end of the direct spiritual influence of the holy people in the world, either through physical persecution or complete marginalization.
2. A climax of the conflict between good and evil, in which the faithful go through a final suffering to remain faithful.

The Unsealing of Prophecy and the Role of the Wise

Another key element from Daniel 12 is the unsealing of Daniel’s prophecy:

"Go your way, Daniel! For the words are closed up and sealed until the time of the end. Many shall be purified, made white, and refined; but the wicked shall do wickedly; and none of the wicked shall understand, but the wise shall understand."

The unsealing of the prophecy from chapter 8 about the 2,300 evenings and mornings suggests that the full meaning of the prophecy is reserved for the time of the end. After the year 2020, the prophecy from chapter 8 will be unsealed, and those who are "wise" will understand more clearly the connection between historical events, the symbolism of prophecies, and the divine plan. This clarity is accompanied by a process of spiritual cleansing and refining, preparing the faithful for the final events.

Conclusion: The Prophetic Structure of Daniel 12

1. "A time, times, and half a time" (538 – 1798):The period of Papal domination, culminating with the French Revolution and the fall of the temporal authority of the pope.
2. The period between 1798 and 2020:A stage of revival and dissemination of Greek philosophy and democratic ideas, ending with the marking of the 2,300 years from Daniel 8 through the greatest social and philosophical crisis in history due to the Covid pandemic.
3. The Unsealing of the Prophecy: The full meaning of the prophecies becomes clear to the wise during the time of the end.
4. The Complete Shattering of the Holy People: A culminating event marking the spiritual or physical collapse of the believers.
5. The End of This World and the Establishment of God's Kingdom.

Let us now move on to another key theme from this chapter:

The Cessation of the Sacrifice and the Setting Up of the Abomination of Desolation

Daniel 12:11: "From the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days."

The text clearly states that from the moment these two things happen – the cessation of the sacrifice and the setting up of the abomination of desolation – there will be a period of 1,290 days. However, the text does not explicitly say what will happen after the 1,290 days. The only exact and identical reference about the cessation of the sacrifice and the setting up of the abomination of desolation is found in chapter 11 and refers to the defilement of the Temple during the time of Antiochus Epiphanes, as we have already discussed earlier.

What Could This Imply?

• The text does not directly mention what follows after the 1,290 days. Unlike other prophecies in Daniel, where specific actions follow certain periods (e.g., the rise of a king or the fall of an empire), here it only refers to the duration of 1,290 days without clearly specifying the event that will occur at the end of this period.

Blessed Are Those Who Reach 1,335 Days

• This verse provides an extension of another 45 days beyond the 1,290 and says that blessed is the one who reaches the 1,335 days. But even here it is not clear what follows after this extended period. The indication seems to suggest that suffering will continue for a while, but those who endure and reach the 1,335 days will be blessed.

Antiochus IV and the Hellenization of the Jews

The main objective of Antiochus IV Epiphanes was not to impose the worship of Greek gods as such, but to undermine and destroy the Jewish religion. He aimed to eliminate the power of the Mosaic religion, which represented a focal point of national and cultural resistance against Hellenization. The Jews clung to the Law of Moses and their religious practices, and the Temple in Jerusalem was a central symbol of their identity.

• Evidence that Antiochus wanted to destroy the Jewish religion comes from 1 and 2 Maccabees, where it is clearly stated that he banned circumcision, the celebration of the Sabbath, and stopped the daily sacrifices in the Temple. Therefore, it was not merely a simple introduction of a Greek cult but a direct suppression of the Jewish religion.

Antiochus and Greek Philosophy

Antiochus was not a promoter of Greek religion in the strict sense. Greek philosophy, especially the Stoic and Epicurean schools, which emphasized human reason, were rather critical of traditional Greek religion and did not support the Greek gods as real or relevant. In fact, Greek philosophy tended to minimize or even reject gods and superstitions, preferring a rational understanding of the universe.

Pagan Sacrifices and the Statues of Gods – A Symbol of Defiance

Pagan sacrifices and the introduction of statues of Greek gods in the Temple were, in fact, an act of defiance and profanation of the Jewish religion rather than an attempt to "convert" the Jews to Greek religion. This interpretation makes sense and is confirmed by historical facts.

• 
  Antiochus was not interested in making the Jews adherents of the cult of Zeus but in removing the influence of Mosaic religion and imposing Hellenistic domination and Greek culture, particularly philosophy.

• The act of bringing pagan sacrifices into the Temple and introducing statues of Greek gods can be seen more as a symbolic act of profanation. The goal was to destroy the Jewish religion and to demonstrate that their law no longer held power in the face of the power of Hellenistic philosophy.

The Prophecy of Daniel About Antiochus

Chapter 11 of Daniel, starting from verse 21, describes events related to Antiochus IV Epiphanes and his aggressive policy against the Jewish religion. The prophetic text fits very well with what happened historically during the reign of Antiochus. Daniel 11:36-39 offers a description of a king who "exalts himself" above every god, rejecting any previous religious tradition. This refers to Philosophy, which emphasizes human reason and defies any form of revelation.

The Books of Maccabees – Apocryphal or Canonical?

1 and 2 Maccabees are not considered canonical in Judaism or in Protestant tradition. They are included in the Apocrypha, which are recognized as part of Scripture only in the Catholic and Orthodox Churches.

• In Judaism, these books are not part of the Tanakh (the Hebrew Bible), and this is interesting because they describe very important events in Jewish history. Therefore, there is also some suspicion related to the lack of clear references to the period of Antiochus in the canonical Jewish tradition.

Human Reason and Philosophy – The Religion of Antiochus?

The idea that Antiochus IV Epiphanes was, in fact, a promoter of Philosophy and Human Reason is very clear, especially if we consider the fact that Greek philosophy dominated Hellenistic culture during that period. Antiochus used religious acts (pagan sacrifices) more as a means of demonstrating his power and of destroying the influence of Mosaic religion, without genuinely believing in Zeus or the Greek pantheon.

Philosophy was his true "god" – the god of citadels.

Historical Accuracy in the Description of Events

There is great historical accuracy in the description of events in Daniel 11 concerning Antiochus IV Epiphanes, and the fact that Daniel 12 makes a direct reference to the cessation of the daily sacrifice and the abomination of desolation clearly indicates that the events are linked to this historical period.

1. Daniel 12:11-12 does not provide details about what will happen after the 1,290 days or 1,335 days, leaving an intentional silence in the text. This lack of specificity is not accidental and may reflect the fact that the angel and Daniel did not wish to give more details. What we know clearly is that the events described are related to Antiochus IV Epiphanes, not to a symbolic or future reality.
   
2. The fact that no specific event is mentioned after the 1,290 days is essential in interpretation. It is correct to emphasize that the angel does not say what happens at the end of those days, and since Daniel does not specify anything further, we should refrain from forced speculations. If the specific event is not indicated, it means that we do not have enough data to determine it accurately, and this is important.
   
3. The fact that Daniel 11 is clearly interpreted as a historical description and recognized by all, including Jews, shows that the entire section is anchored in the history of Antiochus IV Epiphanes. Moreover, Daniel 12 cannot be separated from this chronology. The argument is solid in the sense that the events are historical and not symbolic, and the angel's silence regarding the event from those days must be understood as intentional silence.
   
4. The lack of a Jewish chronicle about what happened during those days is their problem. The fact that the Jews did not preserve clear and honest records about what happened in those days does not change the fact that the events from Daniel are historically described and refer to Antiochus. The angel and Daniel deliberately chose not to mention what happens exactly at the end of those days.

Daniel 12:11-12 is therefore historical, not symbolic, and is linked to the period of Antiochus IV Epiphanes, but without referring to any concrete event at the end of the 1,290 or 1,335 days. This lack of details does not mean that we should speculate excessively, but that we should accept the text as it is: a historical description that remains intentionally open regarding the predicted event.

If even Daniel did not specify the exact event, then we do not have a clear answer, and the silence of the text is more intelligent than we might think. It strictly targets the history of the Jews and the way they chose to relate to the prophecy, either with faith or disbelief. The silence of the text exclusively tests the spiritual honesty of the Jews in accepting or rejecting the prophecy in its entirety. And as we know, the Jews decided to reject Daniel’s prophecies, and that says everything about this subject.

• Jewish tradition, in general, was not very interested in the exact counting of the days (1,290 days, 1,335 days) but saw these numbers as symbolic, related to periods of trial and persecution. This is probably an intentional approach, to avoid discussions on apocalyptic prophecies, which are not considered productive in rabbinic tradition.

Therefore, as a conclusion: the fact that the Jews cannot say what happened in those days is a sufficiently enlightening answer given the impact that philosophy and Hellenization had on Jewish leaders.

The Prophecies of Daniel - A Source of Conflict Between Jesus and Jewish Leaders

During His ministry, Jesus found Himself in conflict with Jewish religious leaders, including on the subject of Daniel’s status as a prophet. It should be known that in today’s Jewish canon, the Book of Daniel is placed in the category of Writings ("Ketuvim") and is not considered part of the classical prophets. But this demotion took place only around 90 A.D., after the destruction of the Temple. During the time of Jesus, the prophet Daniel was still perceived as having important prophetic authority, especially in the popular apocalyptic context of the Second Temple period. Jesus mentions Daniel as a prophet (Matthew 24:15, Mark 13:14) and validates his prophecy about the "abomination of desolation" to warn about the destruction of the Temple in Jerusalem, an event that was to mark a traumatic moment for the Jews.

This situation reflects a deeper tension between Jesus and religious leaders regarding authority over the interpretation of Scriptures. The Pharisees and Sadducees held control over official theology, and Jesus frequently accused them of not correctly reading the Scriptures and not understanding God’s plan. The validation of Daniel by Jesus represented a challenge to Jewish leaders, especially the Sadducees, particularly because Daniel’s prophecy was associated with divine judgment upon the people of Israel.

Furthermore, Jesus used the Book of Daniel to explain His messianic and eschatological identity. He identified Himself with the "Son of Man" from Daniel 7:13-14, the heavenly figure who receives everlasting dominion, a claim that strengthened His messianic claim. At the same time, Jesus applied the prophecy about the "abomination of desolation" to the future destruction of the Temple, linking divine judgment to the rejection of Himself as the Messiah by the Jewish leaders and people.

This conflict was not just a theological dispute but a confrontation over spiritual authority. Jesus claimed supreme authority over the Scriptures, seeing Himself as their fulfillment. By validating Daniel as a prophet and interpreting his apocalyptic vision, Jesus reaffirmed His messianic role and warned of impending judgment. After the destruction of the Temple in 70 A.D., Jewish leaders at the Council of Jamnia (around 90 A.D.) downgraded the Book of Daniel, partly to limit its apocalyptic influence and to distance themselves from emerging Christian interpretations.

Unlike Jewish leaders, the followers of Jesus accepted and carefully studied Daniel’s prophecies because they contain clear evidence of God’s presence and involvement in history. The exact fulfillment of Daniel’s prophecies became for Christians a confirmation of the authenticity of the biblical message and of Jesus’ identity as the Son of God. These prophecies provide profound assurance in faith, showing that history is not chaotic but is under the sovereign control of God.

The Theme of Resurrection and Its Theological Relevance

Chapter 12 of the book of Daniel represents a climax of prophetic visions, addressing one of the most profound subjects in biblical theology: the resurrection of the dead. This chapter concludes the book of Daniel with a forward-looking perspective, offering hope to believers who suffer under persecution. Daniel 12:2 states:

• "Many of those who sleep in the dust of the earth shall awake: some to everlasting life, and some to shame and everlasting contempt."

This is one of the clearest references to the resurrection of the dead in the Old Testament, establishing a solid foundation for the message of resurrection and final judgment. However, this concept was not universally accepted within ancient Judaism. Religious groups such as the Sadducees rejected the idea of resurrection, which led to the degradation of the status of the book of Daniel in the Jewish canon. In contrast, Jesus strongly promoted the teaching of resurrection and quoted from the book of Daniel to emphasize its importance.

The Sadducees and the Rejection of Resurrection

One of the most notable aspects of Sadducean theology—an influential religious group during the Second Temple period—was the rejection of belief in the afterlife and the resurrection of the dead. Unlike the Pharisees, who upheld the truth of resurrection, the Sadducees considered that scriptural authority was limited only to the Torah (the first five books of Moses), and this section of the Bible did not, in their opinion, contain explicit references to resurrection. This position led them to minimize the importance of other Old Testament books, including the book of Daniel.

The book of Daniel, although appreciated by many Jews for its prophetic visions and message of hope, was downgraded within the Hebrew canon and included in the "Writings" (Ketuvim) rather than in the "Prophets" (Neviim). One of the possible motivations for this demotion was the emphasis that the book places on resurrection and final judgment, themes incompatible with Sadducean doctrine.

Jesus and the Promotion of the Book of Daniel

Jesus directly quoted from the book of Daniel and used it to support His teachings on resurrection, along with other aspects of the divine plan. For example, in Matthew 24:15, Jesus refers to the "abomination of desolation" mentioned in Daniel 9:27, confirming the prophetic authority of this book:

• "Therefore when you see the 'abomination of desolation,' spoken of by Daniel the prophet, standing in the holy place (whoever reads, let him understand), then let those who are in Judea flee to the mountains."

Moreover, Jesus upheld the truth about resurrection and the idea of divine judgment, essential themes in the book of Daniel. In disputes with the Sadducees, Jesus refuted their arguments using Scripture (see Matthew 22:23-33). By promoting these ideas, Jesus amplified the importance of Daniel within early Christianity and emphasized the connection between resurrection and the kingdom of God.

Resurrection as the Central Theme of Jesus' Mission

The theme of resurrection is not only present in the book of Daniel but is also central to Jesus' teaching. His resurrection constitutes the focal point of the gospel message, and the hope of a general resurrection is a foundation of Christian faith.

The book of Daniel provides a prophetic foundation for this hope, especially in chapter 12, where resurrection is presented as part of God's final plan for the restoration of all things. The verses indicate not only a general resurrection but also a judgment, where some will be raised "to everlasting life," and others "to shame and everlasting contempt." This message aligns with Jesus' teaching on final judgment and eternal life.

The Contemporary Relevance of Resurrection in Daniel 12

Today, the theme of resurrection continues to be a source of hope for believers, and the book of Daniel is a fundamental text for understanding this topic. Its prophecies offer a vision of the end of history and the final restoration.

The message of resurrection reminds us that death is not the final point of our existence and that God has an eternal plan for those who are faithful to Him.