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 not, however, follow, either that these words “are to be understood of the absolute end of all things, of the time when the Messiah will come to set up His regum gloriae, and of the time of the last tribulation going before this coming of the Lord” (Klief.); or that the prophet cherished the idea, that immediately after the downfall of Antiochus, thus at the close of the 2300 days, the Messiah would appear, bring the world to an end, and erect the kingdom of eternity (v. Leng., Hitz., Maur., etc.). The latter conclusion is not, it is true, refuted by the remark, that the words do not say that the vision has the time of the end directly for its subject, that the prophecy will find its fulfilment in the time of the end, but only that the vision has a relation, a reference, to the time of the end, that there is a parallelism between the time of Antiochus and the time of Antichrist, that “that which will happen to Javan and Antiochus shall repeat itself in, shall be a type of, that which will happen in the time of the end with the last world-kingdom and the Antichrist arising out of it” (Kliefoth). For this idea does not lie in the words. That is shown by the parallel passage, Dan 10:14, which Kliefoth thus understands - ”The vision extends to the days which are before named הימים אחרית (latter days); it goes over the same events which will then happen.” Accordingly the angel can also here (Dan 8:17) only say, “Give heed, for the vision relates to the end-time; it gives information of that which shall happen in the end of time.”

Verse 19
The justice of this exposition is placed beyond a doubt by this verse. Here the angel says in distinct words, “I will show thee what will happen הזּעם בּאחרית (in the last time of the indignation), for it relates to the appointed time of the end.” Kliefoth indeed thinks that what the angel, Dan 8:19, says to the prophet for his comfort is not the same that he had said to him in Dan 8:17, and which cast him down, and that Dan 8:19 does not contain anything so weighty and so overwhelming as Dan 8:17, but something more cheering and consoling; that it gives to the vision another aspect, which relieves Daniel of the sorrow which it had brought upon him on account of its import with reference to the end. From this view of the contents of Dan 8:19 Kliefoth concludes that Daniel, after he had recovered from his terror in the presence of the heavenly messenger, and had turned his mind to the contents of the vision, was thrown to the ground by the thought presented to him by the angel, that the vision had reference to the end of all things, and that, in order to raise him up, the angel said something