40 Minutes In The Old Testament - Daniel 11:36-12:13 (Episode 524)

Episode Date: September 24, 2026

Daniel and Chad finish their walk through the book of Daniel by moving from detailed historical prophecy into the more universal vision of the final opposition to God's people. They trace the shift in chapter 11, then move into chapter 12's resurrection hope and Daniel's final promise of rest. Have a listen. More from 1517: ·       Support the work at 1517 ·       1517 on Youtube ·       1517 Podcast Network on Apple Podcasts ·       1517 Events Schedule ·       1517 Academy - Free Theological Education   New Books from 1517 Publishing: ·       The Turk at the Door by Adam Francisco ·       Luther and the Lion: A Narnian Catechism by Samuel Schuldheisz ·       By Water and the Word by Brian Thomas ·       Being Family by Dr. Scott Keith   More from the hosts: ·       Daniel Emery Price ·       Chad Bird   Follow 1517:  Instagram X/Twitter Facebook

Welcome to another episode of 40 Minutes in the Old Testament. 40 Minutes in the Old Testament is a 1517 podcast network podcast. You know to 1517.org slash podcast. Check out all the other podcasts are living over there. And while you're over there, check out everything else that 1517 is doing. Read some articles, you know, sign up for some academies. Check out the bookstore. Chad's got a lot of books in there.

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And yeah, so that's how that was made possible. Thank you very much to those of you who do that. Chad, we are going to attempt to wrap up the book of Daniel. We're in the very back half here of chapter 11. We've got chapter 12, and so we'll see how long it takes. We think we can do it in a lot of amount of time, but if not, we'll just go along. But we're going to try to finish up. We left off getting a real history lesson.

Now, this is a future history for Daniel, but it's a history lesson for us. This is stuff that is going to happen, and we, sitting where we're sitting, know that this stuff all did in fact happen, right? And so it's all these different kingdoms and conquerors and rulers. And we got all into that. And there's a little bit of a turn coming here in 36. And so we decided that we got to where we wanted to stop because it's going to make a little bit of a little bit of a right-hand turn right here.

Yeah. So if the first 35 verses or so of Daniel 11 are history for us, future for Daniel, then 36 through the rest of the chapter is sort of a history and future for us. Certainly it was future for Daniel. Because what happens in 36 is there's a pivot. Some of it's carried over. Some of the language is carried over. The imagery and the geography is carried over. But there's a definite pivot that takes place here. And so lots of different ways this has been interpreted. But we're going to go with what I think is pretty fair. the text and certainly what is the historic traditional interpretation of 36 and following.

And that is that we're no longer dealing with a particular king from, you know, the Ptolemaic or the lucid empire, as we talked about before, but rather that this is a unique kind of ruler that historically has been identified as the Antichrist with a with a small A because there's a lot of Antichrist kind of figures throughout, throughout history, as well. as kind of a capital A that Paul talks about in his letters to the Thessalonians, and we hear about elsewhere in Scripture. So we'll see what this particular ruler is going to do. I'm going to back up just one verse, verse 35. It's talking about how, you know, some will fall, some will not, and it talks about some of the whys, they shall stumble so that they may be refined, purified,

and made white until the time of the end, for it still waits the appointed time. So that time of the end is important because it's pointing toward what is what is to come. And what is to come is what begins in verse 36. And 36 begins this way. And the king, and this king we're going to be hearing about is this Antichrist figure. The king shall do as he wills, whatever he wants. That's what he's going to do. Okay.

Well, what does he want to do? What's he going to do? He goes on. He shall exalt himself and magnify himself above every. God. Oh, that sounds familiar. And shall speak astonishing things against the God of God's. He shall prosper till the indignation is accomplished, for what is decreed shall be done. He shall pay no attention to the gods of his fathers or to the one beloved by women. He shall not pay attention to any God, for he shall magnify himself above all.

Let me add one more verse here. he shall honor the god of fortresses instead of these a god whom his fathers did not know he shall honor with gold and silver with precious stones and costly gifts so this guy that we're hearing about here is obviously different than what we've been hearing about before so we talked about the ruler from this lucid empire called antichus epiphanes antichus the fourth epiphanyes and he's the one responsible for the persecution of the Jews. He's responsible for desecrating a temple by erecting an altar to a pagan deity, sacrificing pigs, and doing all the things that led to the revolt of the Jews under the leadership of the Maccabees. So he certainly did some bad things, no doubt about it.

But what it's described here in 36 and following is a guy who's not, this doesn't fit Antichus the Fourth Epiphanes at all. In fact, it doesn't fit any of the Seleucid rulers because this guy, is exalting himself above every God, basically claiming that he is a sort of divine figure. And if there's any God that he worships kind of God in quotations, it's the God of fortresses. Basically, if he's going to worship anything, what he worships is power, is might, is control, those sorts of things. So verse 36, after it says the king shall do as he wills, he goes on to say he shall exalt himself and magnify himself above every God. Now that is that is alluded to if not even directly quoted by Paul when he writes

his second letter to the church in Thessalonica. This is chapter two, three, and four. Or he says, the day will not come unless the rebellion comes first and the man of lawlessness is revealed. The son of destruction who, now listen to this, opposes and exalts himself against every so-called God or object of worship so that he takes his seat in the temple of God, proclaiming himself to be God. So what Paul describes here as the man of lawlessness or the son of destruction, he's borrowing that same kind of language from Daniel, where this king who is coming is going to speak astonishing things against God and exalt himself and magnify himself above every God.

So that's the first thing we learn about him, is that this is not your typical you know, Seleucid ruler or future Roman ruler, this is going to be either a figure or an archetypical kind of figure who sets himself up against God, gods, by basically acting in such a way that he himself is a kind of divine or semi-divine kind of figure. Yeah, it's definitely a change because this isn't the sort of ruler that comes in. It's like, oh, great, now you've come come in with your false gods and set them up. And we've heard this story before, right? So this guy is different than that. He has no use for any gods, true or false.

Right. I mean, this guy is an atheist when it comes to these things. The only God he is interested in is himself. And sometimes you can, I think that you might be waiting to, if you're trying to figure out, like, well, who, like, who, do? this. I don't, you could disagree with this. It's not even

though someone like this would have to overtly say, I am God. You just have no use for any other gods and act as though you control your own fate. You, you make your own decisions. Your God is power,

so you accumulate it all to yourself. Right? If you don't have to actually stand up and say, I am God for this to be true. Yeah, you just act in that sort of way. And just to add to that, just doesn't mean that this person does not try and portray himself as non-religious. No, in fact, just the opposite. The religion is basically all about him. He's the center of this. So he wants himself to be the object of worship. He wants people to look up to him. He may even pretend to be, you know, religious in a way that conforms what other people think religion is. But ultimately, it's all about him, his ego.

And if there's any God that he worships, it's the God of power, which here is described as the God of fortresses instead of the other gods. Now, the one thing that's a bit unclear here, I mean, there might be more than one thing, but the one thing that's a bit ambiguous, and the commentators for the most part agree on this, is where it says, he shall pay no attention to the gods of his father's,

or to one beloved by women. Now literally that is the desire of women. So you got some who will say he doesn't pay any attention to even, you know, a particular God that's beloved by women or worship by women. Others will say that he even rejects marital devotion. So he rejects the desire of women. Whatever it means, it's a bit ambiguous. But the whole context is pretty clear. We got a guy or string of guys or archetypical figure who is religious and an egocentric sort of way.

He makes himself the object of everyone's attention, everyone's worship, and he wants basically everybody's knee to be bowing to him and looking to him because he considers himself to be basically this icon of power and control. Yeah, it seems that what's pretty clear is that the two things that this figure or figures and what they value are our power and wealth, right? These are the things that they're after. Yeah. So very worldly, of course, from the biblical perspective,

but you can be very worldly and also very religious at the same time, except your religion is nothing more than the various attributes of what worldliness is. I mean, we're all familiar with that. I mean, people, everyone has a religion. Everyone's religious in one way or another. It just happens that many people's religion is nothing more than. then power or control or something like that. So he goes on, I don't remember if I read this part or not,

but a God whom his fathers did not know, he shall honor with gold and silver, precious stones, and costly gifts. So this God whom his fathers did not know is this God of fortresses, power. So he's going to basically use gold, silver, wealth, in other words, riches, to buttress his control, his divine power. Verse 39 says, He shall deal with the strongest fortresses with the help of a foreign god, Again, this foreign god is the god of fortresses, the god of power.

Now, he's going to have a lot of adherents. It says those who acknowledge him, he shall load with honor. He shall make them rulers over many and shall divide the land for a price. So, of course, he's going to have devotees, he's going to have followers, he's going to people that look up to him because, well, they believe of what he claims. And also, he makes sure that they're dealt with in a generous sort of way. So he's going to honor them. He's going to make them rulers, divide the land.

So what you're seeing here is not just one individual or whether you want to see this as an archetypical figure or string of figures. People, other people, many people, will actually be diluted by him and will follow him because they benefit from him. They get honored. They get power. They get wealth. They're certainly going to receive good things as a result of their devotion to him. Yeah. This isn't someone who's like, yeah, this is a horrible dictator that everyone hates.

down so it's probably much more clever than that it's like oh no if you're loyal to me uh good things will happen for you yeah so that's uh that takes us through 39 now verse 40 is going to continue with this the same idea the same same person or or figure but uh what happens at 40 is it it shifts to where the the language that we heard earlier in the chapter such as the king of the south is going to be taken up again, except at least when we're looking at it here in context, this is not in reference to anything historical, rather these kind of become images or figures for what's going to happen on a broader universal scale as he is attacked, he counterattacks, his power grows, he sets himself against the people of God, so on and so forth.

So 40 begins this way. at the time of the end the king of the south shall attack him but the king of the north the king of the north here being this man of lawlessness who sets himself against everyone and claims divine power and authority the king of the north shall rush upon him like a whirlwind the chariots and horsemen and with many ships and he shall come into countries and shall overflow and pass through and he shall come into the glorious land and tens of thousands shall fall, but these shall be delivered out of his hand. Edom and Moab, and the main part of the Ammonites. Now, we know this is not in reference to something that was going to be happening in the next couple centuries after the time of Daniel or anything happening in the intertestimonial period, because the Edomites and the Moabites had basically

disappeared from history at this point, at this point, as had the Ammonites. So the king of the South, Edomites, Moabites, Ammonites, all of these are kind of just being used as ciphers for the various kinds of people groups, nations, communities that he is going to be attacking and trying to overthrow. And when it says he comes into the glorious land, that means that he is going to set himself in opposition to the kingdom of God, which yours described as the glorious land. So he's going to be, he's going to be opposed. He's going to attack the church. He's going to be counterattack. In other words, there's going to be opposition to him, but that opposition doesn't mean that he's going to be immediately overthrown.

In fact, he will continue to try and exert his power as time goes on. Verse 42, to continue this, He shall stretch out his hand against the countries and the land of Egypt shall not escape. He shall become ruler of the treasures of gold and silver and all the precious things of Egypt and the Libyans and the Kushites are following. his train. But news from the east and the north shall alarm him, and he shall go out with great fury

to destroy and devote many to destruction, and he shall pitch his palatial tents between the sea and the glorious holy mountain. Yet he shall not come to his end with none, yet he shall come to his end with none to help him. So this continues the same idea of Egypt, Libyans, the Kushai, all of these are emblems of the various kinds of communities, peoples that he's going to try and conquer so that his influence will continue to expand. And he'll pitch his tints, his palatial tints between the sea and the glorious holy mountain. In other words, to kind of borrow the language of Paul that I read earlier, he's going to set himself up in the very temple of God. He's going to be right there in the midst of the church, which here is described as this glorious holy mountain.

So all of this is using Old Testament language, old testament geographical locations in order to describe the rise of this guy, the worship that this guy wants everyone to direct toward him, the growth of his power, the growth of his influence, the growth of his wealth, the growth of his followers, and then also the opposition that he faces. And then most importantly, when you get to the very end of the chapter, he shall come to his end with none to help him. So there is also the promise of his eventual destruction, and we'll hear more about that end, and when we get into chapter 12.

But from verse where we began here, verse 36, then to verse 45, the end of the chapter, this builds upon everything that we heard before, the history that was coming after Daniel. leading up to the time of Antiochus the fourth epiphanies. And then it builds on that with an eye that's lifted even further on the horizon to the time when after the Messiah comes, after the church is established, after his kingdom spreads, there is this satanic opposition to the people of God that's centered around this man of lawlessness or this king who is going to come. Yeah, I mean, it's the first, you know, two-thirds. of chapter 11, like read like so straightforward, you know, like as like, it's like, oh, this,

this country and this country, you know, you can put it together. There is definitely something about this that is more spiritual sounding, right? Yeah. Yeah, and there's, and there's really, I mean, for those who might try and say, well, maybe, maybe Dana was actually talking about, you know, something very specific historical that's going to follow after. Antiochus the Fourth Epiphanies. Well, nothing in this chapter fits into any kind of historical schema of things that actually happened. If you're wanting to interpret literalistically or literally, it just doesn't happen. So everything that's described here does not fit what we know from historical sources about Antichas the Fourth Epiphanes or any ruler after him. So yeah, we've entered

into something which is more universal, something which is, it's still historical, it's just not to be interpreted literally with these specific kingdoms being attacked by this Antichrist figure. Rather, this is more of a universal battle that finally ends with him being destroyed. All right, here we are. We're halfway through our 40 minutes episode. So that's pretty good. Yeah. Not too bad. With chapter 12 left to go. So some great stuff coming up here. Got Michael showing up again. We've got resurrection coming up and got more material that's after that.

So let me read the first four verses of Daniel 12. At that time, so at the time of all of these things going on that we've just been describing, Michael, the great prince who has charge of your people. Or at that time shall arise, Michael. the great prince prince who has charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time. But at that time, your people shall be delivered. Everyone whose name shall be found written in the book. And many of those who sleep in the dust of the earth shall awake, some to everlasting life and some to shame and everlasting contempt.

And those who are wise shall shine like the brightness of the sky above. and those who turn many to righteousness like the stars forever and ever. But you, Daniel, shut up the words and seal the book until the time of the end. Many shall run to and fro and knowledge shall increase. Well, he didn't exactly do that, did he? Did exactly do that. No. Yeah.

Everything has been disclosed to us. We've been reading it, right? We've been studying it. So Michael shows up again. We've heard about him before. We've heard about Gabriel as well. Michael is the archangel, the great prince, as he's described here, who is especially charged with caring for the people of God defending them.

We'll hear, of course, more about him in Revelation, or he's battling the great dragon, Satan, and his minions. So he has charge of God's people defending them. And there's coming this time of trouble, such has not been since. there was a nation at that time. That kind of language, of course, is picked up by Jesus in Mark 24 and Mark 13, talking about the suffering, tribulation, persecution, such as has not been from the beginning of the world till now, as it says.

So this is a biblical language for the increasing persecution that the people of God are going to face, especially as we get toward the end. But at that time, your people shall be delivered. they're going to be rescued. Who are these people who are going to be delivered or rescued? Well, all those whose names shall be found written in the book, or as it's called elsewhere in scripture, the book, the book of life. So you hear about books sometimes, and you also hear about the book or the book of life.

And, of course, that ultimately is Christ himself. Think about your name written in him. He's the incarnate book of life, if you will. So everyone whose name is found written in him is delivered, is saved. So this has taken this all the way to the end. So we've heard in the last part of chapter 11 about the rise of those who are opposed to the kingdom of God, antichrist figures. But in the end, everyone whose name is found written in the book of life shall be delivered. And then we jump right in verse 2 to resurrection.

It says many of those who sleep in the dust to the earth shall awake. When you hear many, just hear that as all. That's a Hebrew idiom. Very frequently in the Hebrew when it says many, that's simply a way of, like, we might say a lot. We mean all. Same thing going on here. It's not like some will be resurrected all well. This is just a Hebrew way of talking.

I like to think about that when I see many. I don't know if this is right to do or not, but it makes sense to me. So in my head, I do this. It's more like the many. Yeah, yeah, sure. Which is everyone, right? So like the entirety, the masses, the many. Yeah, I think it's a helpful way to do it.

Just stick a definite article in front of that. So who are many? Well, they are the many. That is to say, all of them, everyone. So whoever is, this is called, of course, the general resurrection, meaning basically that every single person who has been conceived will in fact be raised from the dust of the earth. They shall awake.

And there's two different things that happen. So everybody, the many, are going to awake. Some to everlasting life and some to shame and everlasting contempt. So there you go. I mean, we have plenty of other places in the scriptures where we hear about the general resurrection, such as in John, Chapter 5, that all those who in the tombs will hear his voice and come out, or Acts 24 talks about how there

will be a resurrection of both the just and the unjust. So everyone will be raised, kind of your Matthew 25 parable of the sheep and the goats. Everyone's going to be appearing before the judgment seat of God, except some will hear, well done, good, and faithful servant. That's the sum to everlasting life. And some will not hear that. And will be the ones described here as, those resurrected to shame and then everlasting contempt. And, yeah, I mean, so you're certainly dealing with the end, the end. And one thing you could take from this is that the church wins without it looking like it's winning. This doesn't sound like the church, by outward appearances, anyone would say, oh, they've won.

Like they're winning, like this, they've taken over. Look at this. It's so great. No, this sounds like right when it seems as though all hope is lost, right? This is now the end has come. Yeah. Yeah, it's, I think, seem like I quoted this recently. Tolkien's the word he coined, the eucatrophy, right?

Yeah. Where it looks like, yeah, everything you're looking at here, especially at the end of Chapter 11 or you read Revelation or you just look around, it's like, oh, man, this is going to end in one big catastrophe with the church. church. But it's not. It's the EU on eucatrophy is from the Greek meaning good. So a good catastrophe. And basically this was Tolkien's way of saying when it seems as if it's a catastrophe and all hope is lost, that's immediately when everything is reversed. And you realize, oh, no, actually not, because the church will be delivered. The church will be victorious because, of course,

the church is the bride of Christ and his victory. His victory is ours. I always thought, like, with the Book of Life, too. You know, people will say things like, what's God waiting for? Let's go ahead and, like, he'd just go and come back, you know. It seems like it's been a while, you know, and let's just go ahead and do this. And it seems to me that, like, Christ returns

as soon as that book is full. Yeah. That's a good way to think about it. When the last name goes on the bottom of the last page, it's all over. Yeah. Yep, and that will be, in fact, the end. Yep.

And we're not told how many pages are in this book, so we don't know how long this is it going to take. Yeah, yeah. So we just, we live every day as if it might be the one when Christ returns. And maybe it will be, maybe it won't. But it doesn't really matter because we already read the last page of the book, right? We already know how this is going to end. It's worth pointing out since we're talking about resurrection. by the way, that this is the hope of the church.

And the reason you might say, well, of course it is. Well, I think it needs to be said because, for instance, just this last Sunday, when I was in church, we sang, heaven is my home. And I leaned over to my wife, Stacey, and I was like, no, it's not. Just because, yes, I mean, when we die, we will in fact go to the presence of Christ. But heaven is not our home. The new heavens and the new earth. The new Jerusalem that comes down out of heaven, which we will enjoy with resurrected bodies that are described here in Revelation and Daniel chapter 12. That is, in fact, our home.

For some reason, I don't know the historical reasons behind this, but for the last, I don't know. Sheesh, two or three centuries. The church has focused more and more upon as if, yeah, you live this life, you believe in Jesus, you die, you go to heaven, that's the end of the story. No, that's just like a phase of the story. The ultimate story is Revelation, the end of Revelation, where there's a new heavens, new earth, and resurrection. That is, in fact, that's our home. Yeah, yeah. I had someone ask me if your loved ones, you know, could, like, look down on you, you know, you know, is I grand.

looking down on you? No? And also, why would you want that? Like, all the time? Like, all the time? Does she have x-ray vision? She, like, seeing through your house. Like, are you taking a shower?

I mean, I don't know. What are we talking about here? Like, no, no. Like, to certainly, to be absent with the body is to be present with the Lord. What is right to say is, like, that those who die in Christ are with Christ. But no, they're not like, you know, know, spying on you. Be a little bit weird.

Yeah. Who wants this? Yeah. I don't, I don't, I don't even want grandma and grandpa, you know, checking out everything I'm doing now, much less when they're in heaven. Yeah, exactly. It sounds like a pretty dismal existence. What is he doing? What is, why is he doing that?

Yeah. No thanks. So, uh, I love this last part too where it describes, uh, those who are awakened and resurrection, resurrected to everlasting life because they're described as why. eyes and they shall shine like the brightness of the sky above and those who turn many to righteousness like the stars for forever and ever. That's same kind of language Jesus uses in Matthew 13 where he describes the righteous who shine like the sun in the kingdom of their father. And in that way, I mean, what are we doing? We're nothing more than reflecting the same glory that Christ had in

its transfiguration, right? We shall be as he as he is. So a lot of beautiful things. And you'll often hear Daniel 12 read around Easter or maybe at a funeral quite appropriately. It's a beautiful, beautiful promise. It's also one of the really clear passage you have in the Old Testament talking about a resurrection. Because some will argue that the resurrection is a completely new theological concept that begins with Christ. like, oh, and this is, you know, because you have like a Pharisee and a sadducee and all this stuff. I don't know how this is, what exactly what ground the Sadducees are standing on, but the Old Testament certainly includes the idea that resurrection is a thing.

Yeah, yeah, here, and I would even argue if you go all over back to Genesis and you have this language of being of when someone dies, it says they, they slept with their fathers or something like that. That's described, even of those who weren't buried in like a family, too. So when you die as a believer, you're with your father's, that is you're with the family of faith, those who have gone on before you. So it stretches all the way back to Genesis. Yeah. So don't believe the people who say that all resurrection is a very foreign concept of the Old Testament. No, it's not.

It's right there from the opening book of the Bible onward. It certainly shouldn't have been. Like, I mean, there might have been people who didn't believe in a resurrection, but they certainly should have. So that's it's right there in their book. Yeah. Not to mention that Jesus proved it from Exodus 3. I am the God of Abraham, the God of Isaac, and the God of Jacob. He's not the God of the dead, but of the living.

Yeah. Okay, so I guess I better pick up our pace here. Verse 5, then I, Daniel, looked and behold two others stood, one on this bank of the stream and one on that bank of the stream. So that is actually referring back to something we heard. about in Daniel 10, kind of the beginning of this last vision, where it was all happening by a river. And someone said to the man clothed in linen, this is Jesus, as we've discussed before, this is the son of God who has been delivering this vision and its explanation to Daniel. So someone said to Jesus to this man clothed in linen, who was above the waters of the stream,

how long? So when's all this going to happen? How long shall it be to the end of these wonders? And I heard the man clothed in linen who was above the waters of the stream. And here's what he did. He raised his right hand and his left toward heaven. Usually he just raise one arm to make an oath. This is like a doubling down, right? I'm going to raise both hands when I make this oath. And he swore by him who lives forever that it would be for a time, times, and half a time. And that when the shattering of the power of the holy people comes to an end, all these things would be finished. So we've just discussed this before. I'm not going to belabor it here. This time, times, and half a time is, so three and a half times is a broken seven, and that is the typical language used here in revelation for the time of tribulation the church faces, which is basically the entire New Testament period where it's opposed by evil. So that's how long it's going to be. Basically, it's sort of a vague

answer. How long will it be till Christ returns? Long. enough. That's how long it will be. Just the exact amount of time that the God has determined. And don't tell me that this guy's not walking on this water. That's all I'm saying. That's right. I forgot about that detail from murder. Yeah. Yeah. There he is. The man clothing and walking on the water. Raising both hands to him. He's above the water. He's above the stream. Come on now. What are we doing? Daniel, not surprised. I love this line. Daniel says, I heard, but I didn't understand. So if you, you know, if you come across things in the Bible and you're like, I don't really get it. I just don't understand. Well, you know what? Daniel, who was right there, who heard this, didn't understand either. Yeah, there's things which are mysterious to us. Yeah. Daniel didn't get it. Sometimes, you know, we don't either, but that's all right. We try our best. Then I said, this is Daniel speaking. Oh, my Lord, what shall be the outcome of these things? And he said,

Don't worry about it. Don't you worry about it. I just love this response from Jesus. He says, Daniel, just go your way. For the words are shut up and sealed until the time of the end. I'm not going to explain all this to you. I mean, Jesus said the same thing to his disciples, right? Don't you worry about the year or the time or the month.

It's going to happen when it's going to happen. You just make sure you're ready when it does happen. He says in verse 10, many shall purify themselves and make themselves white and be refined. But the wicked shall act wickedly. And none of the wicked shall understand, but those who are wise shall understand. So here we have our two groups again. I mean, the two groups that you have, goodness, already in Genesis 3, you've got the seat of the woman, you've got the seat of the serpent, you've got the righteous and the wicked. It's described in the Psalms.

There's believers and unbelievers. these are various biblical ways in describing some who believe and some who don't. They have some who are purified, make themselves white, which is the emblem of being cleansed, purified, be refined. And then you have the wicked, who shall act wickedly and not understand.

Jesus talks about this in the Gospel of John, right? Some who are seeing are blinds and we're blind are, in fact, seeing. This is the great contrast between sheep and goats, believers and unbelievers. Yeah, I mean, so you kind of have, you have two groups of people made out of one group of people because the fact that you have to be purified and made white and refined means that this group is not divided simply about by what you're doing or how you're acting, but by what has happened to you.

And so you're, okay, you're going to be made white and you're refined. Okay, that puts you in this group. And then I do like that he's like, you know, and then surprise, wicked people, what they do is they act wickedly. So they're out there. Wicked people be out there being wicked. Yeah. That's what they do. What they do.

Until the time, as we pray, some of them at least would be purified and made themselves white and be refined by the blood of Christ. So yeah, two groups made out of the one group. And now we close here a bit mysteriously with verse 11, 12, and 13. So in some ways, I mean, man, Daniel would have ended at verse 10. It would have been great. But I don't get to dictate how this ends. 11, 12, and 13 go like this. And from the time that the regular burnt offering is taken away,

and the abomination that makes desolate is set up. There shall be 1,290 days. Blessed is he who waits and arrives at the 1,335 days. But go your, this is speaking to Daniel here, but go your way till the end. And you, insert Daniel here, and you, Daniel, shall rest and shall stand in your allotted place at the end of days.

Now, the reason this is a bit mysterious is we've, I mean, we've heard about 1260 days before, right, which is the equivalent of the time, times, and half a time. So three and a half times. But here we got 1290 days. Well, that's 30 extra days. Usually we hear about 1,360 days. And we have also 1,335 days, which is another 45 extra extra days. So a lot, as you know, no surprise here, lots of different ways. that this has been interpreted. Most people who are kind of of a conservative bent understand these symbolically to where you have so it begins here with

the time of Antiochus the Fourth Epiphanes where the regular burn offering is taken away and the abomination of desolation is set up. So we just have some extra days that are tacked on to the 1,260, so 30 more

basically the 30 represents the time leading up to the time of Christ, the 1,160, or the time times and half a time leads finally to the second coming of Christ. And the 1,335 days would we reckon actually when you add in the time of Daniel until the time that the abomination of desolation is set up. But I'd just kind of leave it at that because there's lots of different. ways that these verses have been taken. The gist of it is, of course, is that there's going to be some time that passes until finally you get to the end. And of Daniel, basically Jesus says, you just keep doing what you're doing. Go your way to the end, and you shall rest,

and you shall stand in your allotted place at the end of the days. So Daniel is going to be among those who were sleeping of the dust of the earth and shall awaken to shine like the brightness of the sun and awaken to everlasting life as of course will all those who are

in Christ. Yeah, I mean, it seems like he's at the end, he's telling Daniel like, yeah, you just keep on, keeping on, you're not going to be around for this. Right? So, I've given you a vision of what will be, not

but not for you. You just go your way and then you can, you know, come rest with me. Yep. And for everyone else who heard these words of Daniel and as well, this is for us who still hear them today, then we've seen what happened. We know that it's still happening and we know that the end is coming when the trumpet will sound and the dead and Christ shall rise first and we shall finally come to what is described there at the end of, end of revelation. which Daniel, even though he didn't understand it all, described for us in pretty great detail in these 12 chapters. Yeah.

Well, all right. Well, that is it. We have made it through the Book of Daniel. So hopefully that was helpful. Hopefully you enjoyed it. That was fun. And we'll be back next episode, doing something else. We won't spoil it.

But we'll be elsewhere next episode. Chad, I will see you then. All right. See then.