And many who sleep in the dust of the earth
This phrase uses the metaphor of "sleep" to describe death, a common biblical motif that suggests a temporary state before awakening. The Hebrew word for "sleep" here is "יָשֵׁן" (yashen), indicating a peaceful rest, which contrasts with the finality of death. "Dust of the earth" recalls Genesis 3:19, where humanity is reminded of its creation from dust and its return to it in death. This phrase emphasizes the mortality and humble origins of humanity, setting the stage for the miraculous nature of resurrection.

will awake
The Hebrew word "יָקִיצוּ" (yaqitsu) means "to awake" or "to arise," suggesting a return to consciousness and life. This awakening is not merely a return to earthly life but a transition to a new, eternal state. The concept of resurrection is pivotal in Jewish eschatology and is further developed in Christian theology, where it is seen as a precursor to the final judgment and eternal life.

some to everlasting life
The phrase "everlasting life" is translated from the Hebrew "חַיֵּי עוֹלָם" (chayyei olam), which signifies a life that transcends temporal existence. This is one of the earliest explicit references to eternal life in the Old Testament, pointing to a future hope that is fully realized in the New Testament through the resurrection of Jesus Christ. It underscores the promise of eternal communion with God for the righteous.

but others to shame
The word "shame" in Hebrew is "חֶרְפָּה" (cherpah), which conveys disgrace and dishonor. This indicates a state of being that is the opposite of the honor and glory associated with everlasting life. It reflects the consequences of a life lived in opposition to God's will, highlighting the moral and spiritual dimensions of the resurrection.

and everlasting contempt
"Everlasting contempt" is derived from the Hebrew "דֵּרָאוֹן עוֹלָם" (deraon olam), where "deraon" suggests abhorrence or scorn. This phrase emphasizes the eternal nature of the consequences faced by those who reject God. The use of "everlasting" for both life and contempt underscores the permanence of the final judgment, reinforcing the gravity of one's choices in life.

(2) Many . . . that sleep in the dust.--Literally, Many sleepers in the land of dust. The word "sleep" is applied to death (Jeremiah 51:39; comp. 1Thessalonians 4:14); while "dust" is used for the grave (Psalm 22:29). Some difficulty is presented by the use of the word "many" where "all" would have been expected. Theodoret explains it from Romans 5:15, where he observes "many" stands for "all." It is, however, more in accordance with the language to suppose that by the word "many" some contrast is implied, which is apparently between the many who sleep in the dust and the comparatively small number of those who "are alive and remain." (See John 5:28, &c.) It should be noted that this passage not only teaches the doctrine of a general resurrection, which had already been incidentally revealed by Daniel's contemporary, Ezekiel (Ezekiel 37:1-4), but also the facts of eternal life, and a resurrection of the unjust as well as of the just. . . . Verse 2. - And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. The Septuagint rendering is, "And many that sleep in the breadth (πλάτει) of the earth shall arise, some to life eternal, and some to reproach, some to dispersion (διασπορὰν) and eternal shame." These terms, "reproach" and "dispersion," are different attempts to render חֲרָפות (haraphoth), "reproaches." The differences between the above and Theodotion are merely verbal; "dispersion" is omitted, χώματι, "dust," is instead of πλάτει, The rendering of the Peshitta is, "And many of those that sleep in the dust shall awake, some to life everlasting, and some to destruction and contempt of their friends for ever." The Vulgate has a somewhat singular version of the last clause, "And many that sleep in the dust of the earth shall awake, some to life eternal, and some to contempt, in order that they may always see it (ut videant semper)." Many of them that sleep in the dust of the earth. Sleep, as a symbol of death, is frequent, both in the Old Testament and the New: Psalm 13:3; Job 3:13; for the New Testament, Acts 7:60; 1 Corinthians 15:6. "Dust" is a common phrase for the grave: Job 7:21; Psalm 22:30; Psalm 30:10; Genesis 3:19. The reference here is to those who are not only dead, but buried. The phrase translated, "dust of the earth," literally means "earth of dust." The phrase is so singular that Professor Robertson Smith has suggested that instead of reading 'admath 'aphar, we should read 'armath 'aphar - aram in Arabic meaning a "cairn" or "mound." There is, however, as Professor Bevan remarks, no instance in Hebrew or Aramaic of such a word being in use. It is assumed that the reference here (Behrmann, etc.) is to the Jews alone; but for this assumption there is no justification. While, on the one hand, one cannot prove from this that others besides Israel shall partake in the resurrection; on the other, as little can we assert that "the Jews," at the period when this verse was written, excluded all but Jews. We cannot deduce that" many" here excludes "all." The idea suggested is rather multitudinousness. Shall awake, sores to everlasting life, and some to shame and everlasting contempt. This is a distinct reference to the resurrection of the body; it is those that "sleep in the dust" that shall thus "awake." It is to be noted that at the resurrection the condition of each is fixed frailly - it is to "everlasting life" and "over-lasting contempt" This resurrection is individual, not national, as shown by the contrasted fates. The doctrine of the resurrection is thus clearly stated. There is no need to examine how much the Jews of the time of the Maccabees understood of this doctrine. Isaiah 26:14-19, as clearly as does this passage, proclaims the same belief. Ezekiel 37:1-14 shows that resurrection was to the Israelites not such an incongruous or impossible idea as it was to the Greeks. But when is this? We might be led by the juxtaposition of this to the account of the sufferings of the Jews under Antiochus, to think that the writer believed the end of the world would take place immediately on the fall of Antiochus. But in the first place we must remember that we have not the vision given to Daniel; it has been replaced by the eleventh chapter. Further, the method of prophecy must be borne in mind. The future was made known in vision. If, as seems probable, distance in space from the apparent standpoint of the prophet represented distance in time from his actual or assumed chronological position, then, if the description of the vision proceeded from one side of the picture to the other, those things would be in close juxtaposition which were to be far removed from each other chronologically. Thus an astronomer may place in the same constellation stars inconceivably distant from each other - nay, may even unite as one binary star two suns, the one nearer the earth than the other by thousands of millions of miles. So our Lord correlates the destruction of Jerusalem with the end of the world. Moreover, the misery endured by the Jewish saints under Antiochus was a type of the sufferings of the people of God of every age.

Parallel Commentaries ...


And many
וְרַבִּ֕ים (wə·rab·bîm)
Conjunctive waw | Adjective - masculine plural
Strong's 7227: Much, many, great

who sleep
מִיְּשֵׁנֵ֥י (mî·yə·šê·nê)
Preposition-m | Noun - masculine plural construct
Strong's 3463: Sleeping

in the dust
עָפָ֖ר (‘ā·p̄ār)
Noun - masculine singular
Strong's 6083: Dust, clay, earth, mud

of the earth
אַדְמַת־ (’aḏ·maṯ-)
Noun - feminine singular construct
Strong's 127: Ground, land

will awake,
יָקִ֑יצוּ (yā·qî·ṣū)
Verb - Hifil - Imperfect - third person masculine plural
Strong's 6974: Arise, be awake, watch

some
אֵ֚לֶּה (’êl·leh)
Pronoun - common plural
Strong's 428: These, those

to everlasting
עוֹלָ֔ם (‘ō·w·lām)
Noun - masculine singular
Strong's 5769: Concealed, eternity, frequentatively, always

life,
לְחַיֵּ֣י (lə·ḥay·yê)
Preposition-l | Noun - masculine plural construct
Strong's 2416: Alive, raw, fresh, strong, life

but others
וְאֵ֥לֶּה (wə·’êl·leh)
Conjunctive waw | Pronoun - common plural
Strong's 428: These, those

to shame
לַחֲרָפ֖וֹת (la·ḥă·rā·p̄ō·wṯ)
Preposition-l, Article | Noun - feminine plural
Strong's 2781: Contumely, disgrace, the pudenda

[and] everlasting
עוֹלָֽם׃ (‘ō·w·lām)
Noun - masculine singular
Strong's 5769: Concealed, eternity, frequentatively, always

contempt.
לְדִרְא֥וֹן (lə·ḏir·’ō·wn)
Preposition-l | Noun - masculine singular construct
Strong's 1860: An object of aversion


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OT Prophets: Daniel 12:2 Many of those who sleep (Dan. Da Dn)