Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

But I am come to teach thee what things shall befall thy people in the latter days, for as yet the vision is for days.

And I am come to make thee understand what shall befall thy people at the end of the days: for the vision is yet for many days.

and I have come to cause thee to understand that which doth happen to thy people in the latter end of the days, for yet the vision is after days.

Now I have come to give you knowledge of the fate of your people in the later days; for there is still a vision for the days.

Now I have come to make you understand what shall happen to your people in the latter days; for the vision refers to future days.'

Et veni ut tibi patefacerem [141] quod occurret populo tuo [142] in extremitate dierum, diebus postremis, quia adhuc visio ad dies.

The angel follows up the same sentiment. He states his arrival for the purpose of predicting to Daniel coming events, and those, too, for a long period of time. He further proves the prayers of Daniel to have been neither vain nor fruitless, as they produced this conflict with the kings of Persia, both father and son. He now brings forward another proof of this, because God wished his Prophet to be instructed in patiently waiting for the arrival of the events, after being made fully aware of the elect people being under God's care and protection. This he would readily acknowledge from the prophecies of the next chapter. He next adds, at the end of the days By this expression the angel commends God's grace towards the Prophet, as he was its special minister. His mission was not only to announce to him the occurrences of three or four years, or of any brief period, but he had to extend his predictions over many years, even to the extremity of the days. I willingly refer this period to the renovation of the Church which happened at the advent of Christ. The Scriptures in using the phrase, the last days, or times, always point to the manifestation of Christ, by which the face of the world was renewed. It is exactly similar to the angel saying he would make Daniel fully acquainted with all future events, until the final redemption of the people, when Christ was exhibited for the salvation of his Church. Hence the angel embraces the 490 years of which he had spoken. For Christ's advent determined the fullness of times, and the subjoined reason suits the passage exceedingly well. The vision is yet for days, says he; thus frigidly some expounders take these words. I feel persuaded that the angel intends to shew how God is now opening future events to his servant, and thus these prophecies become like a lamp ever shining in the Church. The faithful complain in the 74th Psalm (Psalm 74:9) of the absence of all signs, because no prophets are left. We see no signs, say they, no Prophet exists among us. This was an indication of God having rejected and deserted them. However faintly the light of his doctrine may shine upon us, the slightest glimmer ought to be sufficient to produce patience and repose. But when all the light of the Word is extinguished, we seem completely enveloped in tartarean darkness. As the Israelites suffered so many afflictions for nearly 500 years, this remedy ought completely to restore them; for when the angel testifies, the vision is yet for days, it means, although God permits his people to be miserably afflicted, yet by this new proof he shews that he had not entirely cast them off. Some vision remained; that is, by the light of prophecy he will always manifest his care for his chosen, and they may even anticipate a happy issue out of all their sorrows. We now understand the angel's meaning when he says, the vision is yet for days. Prophecies, indeed, ceased soon afterwards, and God no longer sent other prophets to his people, yet their teaching always remained permanent like a finger-post, for in it was completed the whole series of times up to the advent of Christ. His children were never destitute of all necessary consolation; for although there were no prophets surviving who could instruct the people in God's commands by the living voice, yet Daniel's teaching flourished for nearly 500 years after his death. It also performed its part in supporting the courage of the pious, and shewing them the firmness of God's covenant not withstanding all opposition. Although the Church was agitated in a variety of ways, yet God is consistent in all his promises, until the complete redemption of his Church by the advent of his only-begotten Son.

Now I am come to make thee understand - After these long delays, and after the arrangements have been made necessary to bring about the objects sought by your prayers.
In the latter days - In future times - extending down to the last period of the world. See the notes at Isaiah 2:2.
For yet the vision is for many days - Extends far into future time. It is probable that the prayer of Daniel referred more particularly to what he desired should soon occur - the restoration of the people to their own land; the angel informs him that the disclosures which he was to make covered a much more extended period, and embraced more important events. So it is often. The answer to prayer often includes much more than we asked for, and the abundant blessings that are conferred, beyond what we supplicate, are vastly beyond a compensation for the delay.

For yet the vision is for many days - There are many things which remain yet to be revealed, and the time of their accomplishment is very distant.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the (k) vision [is] for [many] days.
(k) For even though the Prophet Daniel would end and cease, yet his doctrine would continue until the coming of Christ, for the comfort of his Church.

Now I am come to make thee to understand what shall befall thy people in the latter days,.... The contest being over with the prince of Persia, and having got an advantage, and carried his point in favour of the Jews; he came directly to Daniel, to inform him of what should befall the people of the Jews in the succeeding monarchies, especially in the times of Antiochus; and even of all that should befall them until the Messiah came, as Aben Ezra rightly interprets it; for the last days generally design the days of the Messiah; see Genesis 49:1,
for yet the vision is for many days; before it will be accomplished; reaching not only to the times of Antiochus, three hundred years after this, but even to the times of antichrist, of whom he was a type; and to the resurrection of the dead, and the end of time, as the two next chapters show; see Habakkuk 2:3.

what shall befall thy people in the latter days--an intimation that the prophecy, besides describing the doings of Antiochus, reaches to the concluding calamities of Israel's history, prior to the nation's full restoration at Christ's coming--calamities of which Antiochus' persecutions were the type.
vision is for many days--that is, extends far into the future.

With this joyful message the angel comes to Daniel, to open up to him what would befall his people in the last time. The punctuation of יקרה (shall befall) is according to יקרא (Genesis 49:1); the Kethiv יקרה has the correct form. חימים בּאחרית as Daniel 2:28, the Messianic world-time, in Daniel 8:17 is called the time of the end. "For," the angel adds, "the vision refers, or stretches itself out, to the days." ליּמים, with the article, are the days of the אחרית (the latter time), the Messianic world-time. חזון is the revelation which in Daniel 10:1 is called דּבר and מראה, the following revelation in Daniel 11. Kliefoth is incorrect in thinking on the revelations already given, Daniel 7, 8, 9, to Daniel, regarding which the angel now seeks to bring to him further understanding. For although those revelations stretch out to the last time, and the revelations in Daniel 11 only give further disclosures regarding it, yet neither does the angel who speaks to Daniel here thus represent the matter, nor does the form of the revelation Daniel 10-12, namely, the majestic appearance of the Angel of the Lord, not a common angel-revelation, correspond with this supposition. חזון also cannot, without further definition, refer to those earlier revelations; and the opinion that הבּין denotes the understanding, as distinguished from the revelation or proclamation, does not accord with the usual style of Daniel's language. הבּין denotes here, as in Daniel 8:16, the interpretation of the vision, which in both cases contains the things which shall befall the people of God in the future. Cf. Daniel 9:22, where יבּין is used of the announcement of the revelation of God regarding the seventy weeks.