To them that be wise--to "the teacher,"[730] and to those that turn the many to "righteousness"--there is a further promise of glory. They "shall shine as the brightness of the firmament, and as the stars for ever and ever." There is here, perhaps, a reminiscence of Prov. iv. 18, 19, which tells us that the way of the wicked is as darkness, whereas the path of the just is as the shining light that shineth more and more unto the perfect day. Our Lord uses a similar metaphor in his explanation of the Parable of the Tares: "Then shall the righteous shine forth as the sun in the kingdom of their Father."[731] We find it once again in the last verse of the Epistle of St. James: "Let him know, that he who hath converted a sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins."
But there is a further indication that the writer expected this final consummation to take place immediately after the troubles of the Antiochian assault; for he describes the angel Gabriel as bidding Daniel "to seal the Book even to the time of the end." Now as it is clear that the Book was, on any hypothesis, meant for the special consolation of the persecuted Jews under the cruel sway of the Seleucid King, and that then first could the Book be understood, the writer evidently looked for the fulfilment of his last prophecies at the termination of these troubles. This meaning is a little obscured by the rendering, "many _shall run to and fro_, and knowledge shall be increased." Ewald, Maurer, and Hitzig take the verse, which literally implies movement hither and thither, in the sense, "many shall _peruse_ the Book."[732] Mr. Bevan, however, from a consideration of the Septuagint Version of the words, "and knowledge shall be increased"--for which they read, "and the land be filled with injustice"--thinks that the original rendering would be represented by, "many shall rush hither and thither, and many shall be the calamities." In other words, "the revelation must remain concealed, because there is to ensue a long period of commotion and distress."[733] If we have been convinced by the concurrence of many irresistible arguments that the Book of Daniel is the product of the epoch which it most minutely describes, we can only see in this verse a part of the literary form which the Book necessarily assumed as the vehicle for its lofty and encouraging messages.
The angel here ceases to speak, and Daniel, looking round him, becomes aware of the presence of two other celestial beings, one of whom stood on either bank of the river.[734] "And one said to the man clothed in linen, which was above the waters of the river, How long to the end of these wonders?"[735] There is a certain grandeur in the vagueness of description, but the speaker seems to be one of the two angels standing on either "lip" of the Tigris. "The man clothed in linen," who is hovering in the air above the waters of the river, is the same being who in viii. 16 wears "the appearance of a man," and calls "from between the banks of Ulai" to Gabriel that he is to make Daniel understand the vision. He is also, doubtless, the "one man clothed in linen, whose loins were girded with fine gold of Uphaz, his body like the beryl, his face as flashing lightning, his eyes as burning torches, and his voice like the deep murmur of a multitude," who strikes such terror into Daniel and his comrades in the vision of chap. x. 5, 6;--and though all is left uncertain, "the great prince Michael" may perhaps be intended.
The question how long these marvels were to last, and at what period the promised deliverance should be accomplished, was one which would naturally have the intensest interest to those Jews who--in the agonies of the Antiochian persecution and at the beginning of the "little help" caused by the Maccabean uprising--read for the first time the fearful yet consolatory and inspiring pages of this new apocalypse. The answer is uttered with the most solemn emphasis. The Vision of the priest-like and gold-girded angel, as he hovers above the river-flood, "held up both his hands to heaven," and swears by Him that liveth for ever and ever that the continuance of the affliction shall be "for a time, times, and a half." So Abraham, to emphasise his refusal of any gain from the King of Sodom, says that he has "_lifted up his hand_ unto the Lord, the Most High God, that he would not take from a thread to a shoe-latchet." And in Exod. vi. 8, when Jehovah says "I did swear," the expression means literally, "_I lifted up My hand_."[736] It is the natural attitude of calling God to witness; and in Rev. x. 5, 6, with a reminiscence of this passage, the angel is described as standing on the sea, and lifting his right hand to heaven to swear a mighty oath that there should be no longer delay.