Daniel

Background

Authorship.   The authorship question in Daniel is one of the most widely disputed of the entire Bible. The primary reason for the skepticism is the degree of historic detail included in the ‘prophetic’ sections of the book, most notably the eleventh chapter and its ‘history’ of the sixth to second centuries B.C. The standard assumption is that it was backward-looking history written to appear as forward-looking (predictive) prophecy.

The inclusion of the book in the “Writings” rather than the “Prophets” in the Hebrew Bible certainly does not necessitate a late date. Daniel apparently never left off his official service in the Babylonian and Persian empires to pursue a prophetic ministry. In fact, there is no evidence he ever engaged in a preaching ministry (aside from his ‘speeches’ in chap 2, 4, 5).[1]

The presence of Persian and Greek words has been taken by many as further evidence of a post-sixth century date.

However, archeology has revealed that commerce existed between Greece and Babylon even before Daniel’s day …  And the Persian words in the book were from an official or literary form of the Persian language which was in wide use throughout the Near East.[2]

The objection that the apocalyptic nature of the book demands a Maccabean date is weak also, inasmuch as Ezekiel, Daniel’s contemporary, also used it freely.

Much can be said in favor of Danielic authorship. Much of the book is written from the first person, and identified by name: “I, Daniel” (8:1; 9:2; 12:5). (On the other hand, there is also found, “I, Nebuchadnezzar” [4:4].) Even the use of the third person does not demand another hand, as it is common among OT authors to write in the third person.

Other factors favoring Danielic authorship include his knowledge of sixth century Babylonian customs, etc.; Ezekiel’s verification of the historicity and greatness of the man Daniel (14:14, 20; 28:3); Jesus’ attribution of the visions to Daniel (Matt 24:15); and Josephus’ belief that the book was from pre-Alexandrian times (Antiquities 9:8:5).

There is also evidence (see 10:1) that could lead one to conclude that while Daniel probably recorded the individual episodes and visions included in it, the book may have been actually put together by another, perhaps shortly after his death (?).

Author.   Born into the royal family in Jerusalem (1:3, 6), Daniel was deported from Jerusalem to Babylon by Nebuchadnezzar in 605 and was still serving the ruling empire (by that time, Persia) in 537. He was brought before Nebuchadnezzar within one to two years of his arrival in Babylon, and greatly honored for his revelation and interpretation of the king’s dream, being made “ruler over the whole province of Babylon and chief prefect over all the wise men of Babylon” (chapter 2). He came to have much contact with the very highest levels of imperial government, having met with Nebuchadnezzar (in a prophetic role) at least one more time (chapter 4); with Belshazzar the night of his death and the overthrow of the Babylonian empire (5); and was a high official under and highly esteemed by Darius the Mede (6).

Date of composition.   The final vision recorded in the book (10–12) is dated in the third year of Cyrus, which was about 537 or 536 (depending on the dating system). The book was probably compiled (from Daniel’s personal notes extending back some 70 years) shortly thereafter, perhaps by 535–530. Daniel must have been 85 to 95 years old by then.

Historical setting.   The notes on Jeremiah give the historical details of the first 20 years of the Babylonian rule over Jerusalem. The succession of kings included three intervening between the death of Nebuchadnezzar (562) and the accession of Nabonidus (556–539), father and coregent with Belshazzar (553–539).[3]

In October 539 Cyrus led the Persian army in a relatively bloodless overthrow of the Babylonian empire, the silver chest, lopsided bear, and ram replacing the golden head and clip-winged lion.

Argument

The outlining of the book is debated, with some preferring to divide the book between chapters 6 and 7, respecting the story-vision breakdown; while others prefer to respect the language changes—Hebrew from 1:1, Aramaic from 2:4, and Hebrew again from 8:1—making chapters 2 to 7 a separate division. Formal structural markers, such as this language alternation, take precedence; hence, the outline preferred here. The correctness of this decision is confirmed by the striking chiastic structure of this division. The burden of the book is to describe “the times of the Gentiles” (the expression comes from Luke 21:24), both as to the course of the Gentile powers that would rule over Israel, and as to Israel’s own lot.

The primary function of the first chapter is to chronicle the rise of Daniel and his three friends—by divine blessing—within the Babylonian power structure because of their faithfulness to Mosaic law even in a foreign land, and in triumph over the ways of that land.

The next six chapters deal prophetically with the course of Israel during the “times of the Gentiles.” The material is arranged chiastically, setting in parallel chapters 2 and 7, 3 and 6, and 4 and 5. The middle two chapters show the sovereignty of Yahweh over the Gentile rulers. Chapters 3 and 6 show Yahweh’s deliverance of his servants from the Gentiles’ attempts to punish them for their faithfulness to him. The outer two chapters portray through both the Gentile ruler’s dream and the Jewish seer’s vision the rise and fall of four successive Gentile powers which would rule over Israel, ultimately to be demolished and replaced by Yahweh’s eternal kingdom.

In the story of Nebuchadnezzar’s dream his disturbance over it (2:1) suggests its extraordinary nature, and the Chaldeans’ inability to reveal it (2:2–13) shows the weakness of their wisdom and their gods, anticipating the divine revelation to Daniel. Then the account of Daniel’s reception of the content and interpretation of the dream confirms that this is a message from God who rules history (2:14–45). Even the leading world emperor must respect such power to reveal the future (2:46–49).

The story of the fiery furnace demonstrates who in fact controls the fate of God’s people: not the strutting monarch, but the God in heaven. God’s faithful servants were not intimidated by the impressive display of the king’s image, refusing to bow to any beside their God, and confessing (as was Israel’s mission in the world) their complete confidence in God (3:1–18). Such faith God honors (3:19–27). Such a God even the Gentiles must—and ultimately will—honor (3:28–30).

The story of Nebuchadnezzar’s insanity and restoration shows the dominance of Yahweh over the Gentile monarchs. The chapter begins and ends with his praise of God (4:1–3, 34–37), the inclusio that trumpets the point of the story. The story itself returns to the theme of the unique ability of God’s representative to interpret dreams relating to the future. As well, it shows the inferiority of the greatest of human powers when contrasted with God. Beyond these, it shows this gentile king humbling himself before the God of Israel and subsequently being exalted by Him. These main points of the chapter are captured in the last line which reads, “those who walk in pride He is able to humble” (v. 37).

The story of Belshazzar and the handwriting on the wall has a very similar message (5). However, the contrast between the two men, Nebuchadnezzar and Belshazzar, is significant. Nebuchadnezzar learned the lesson of his pride and came to praise God; Belshazzar was a profane man who never showed any sign of repentance and submission to God, and ended up dead and his kingdom lost. Where Nebuchadnezzar began by praising Yahweh (4:1–3), Belshazzar began by profaning Yahweh’s temple vessels and praising idol gods (5:1–4). Thus the prophet explicitly notes the contrast to Belshazzar (5:18–23).

The story of Daniel in the lions’ den (6) parallels that of his three friends in the furnace (3). As well it shows the divine authority over the second of the four kingdoms spoken of in Nebuchadnezzar’s dream (2) and Daniel’s vision (7). The most air-tight scheme against the faithful people of God could not bring about their destruction; but on the contrary, their faithfulness was rewarded with not only their deliverance, but their elevation among the Gentiles, a foretaste of their ultimate international exaltation.

The account of Daniel’s vision (7) of the four beasts representing the same four nations introduced in Nebuchadnezzar’s dream (2) advances on that revelation by focusing on the identity and career of the fourth beast and its little horn. This fourth beast seems to be an eschatological counterpart to Nebuchadnezzar’s fourth kingdom. While that beast and horn will be more awesome and boastful than those before it (7:7–8), its end, pronounced by the ultimate Judge and judgment (7:9–10), will be final, in some kind of contrast to that of the other beasts (7:11–12). To replace those beasts in authority will be a ‘son of Adam’ (“One like a son of man”; 7:13–14). That beast and that horn will oppress the people of God, but suffer destruction at the Judgment (7:23–27). The bottom line message of chapters 2–7 is that Gentiles will be given authority to dominate Israel for a time, but they are themselves still under the authority of Israel’s God, and will ultimately be made subject to Israel and him. To put it another way, Israel’s subjugation does not mean the inferiority of her God.

The last five chapters (8–12; in Hebrew once again) focus on the prophetic history of Israel during the times of Gentile domination, with special attention to the penultimate, the Antichrist. In these concluding visions Israel’s more immediate future is described in chapter 8; both a definite temporal construction for the end—70 weeks—and an indefinite interval between the more immediate and the concluding history of Israel—the gap between the sixty-ninth and seventieth weeks—are introduced in chapter 9; and details of the “times of the end” are given in the final vision, chapters 10 to 12. The two main purposes of this section seem to be first, to give ancient Israel one more piece of strong evidence to help them to expect and recognize Messiah in his coming, and second, to give future Israel similar assistance in recognizing the times and the Person of Messiah. But it does so especially by giving detailed attention to the Penultimate world ruler, the Antichrist.

The first vision, of the ram and goat (8), describes the succession of two empires, Media-Persia and Greece (8:20–21). And yet it seems to imply that the new little horn that comes from the goat is an eschatological character (8:17, 19, 23, 26), prefigured in some way by a Greek ruler (Antichrist typified by Antiochus IV Epiphanes).

The ninth chapter, Daniel’s interest in Jeremiah’s 70-year prophecy and God’s revelation of seven times seventh years (seventy sevens), is a revelation that Jeremiah’s prophecy did not imply Israel’s ultimate restoration at its completion. (Jeremiah only spoke of Babylonian rule [over Jerusalem?] for seventy years; Jer. 25:11f; 29:10.) That ultimate restoration would be delayed for a definite 490-year period, which would itself be interrupted after 483 years for an indefinite time period before the final seven years. Daniel’s extended prayer of national repentance (9:3–19) indicates both the cause and the solution of Israel’s troubles. Key to the interpretation of the chapter is author’s emphasis on “your city and your people” (vv. 9, 16, 24, 26).

The introduction to the final vision (10:1—11:1)—Daniel’s extended fast (10:1–3), the awesome messenger (10:5–9), the spiritual conflict associated with the revelation (10:13, 20), the affect on Daniel (10:15–17)—all prepare the reader for the most stupendous, detailed revelation of the future in this book, or for that matter, ever given a man (until NT revelation). The revelation itself (11:2—12:3) describes exact details from the next four centuries (11:2–35) to alert the people of Israel to the legitimacy of Daniel’s prophecy and thus to cause them to anticipate Messiah’s coming (at the end of the sixty-nine weeks). It then leaps to the eschatological archenemy, Antichrist (11:36–45), and the consummation of the times of the Gentiles (12:1–3), and concludes with Daniel’s questions in search of complete understanding (12:4–13) to encourage Israel of ultimate victory, and to arm end-time Israel with the information necessary to recognize their times.

Outline

I. Introduction to Daniel (1:1—2:4 Hebrew)  1

A. Daniel in the court of Nebuchadnezzar  1:1–7

B. Daniel’s faithfulness to Mosaic ideals  1:8–16

1. Daniel’s exemption from the prescribed diet  1:8–13

2. His faithfulness vindicated  1:14–17

C. Daniel’s elevation to the king’s personal service  1:18–21

II. Prophetic history of the Gentiles during the times of the Gentiles (Aramaic)  2–7

A. Nebuchadnezzar’s dream of four Gentile kingdoms and God’s kingdom  2

1. The king’s disturbing dream  2:1

2. The wise men’s inability to reveal the dream  2:2–13

3. Daniel’s ability to reveal the dream  2:14–45

a) The dream revealed to Daniel  2:14–30

(1) Daniel’s request for time to learn from God  2:14–16

(2) Daniel’s prayer for insight  2:17–24

(3) Daniel’s source of his insight  2:25–30

b) Daniel’s account of the content of the dream: gold, silver, bronze, iron statue.  2:31–35

c) Daniel’s interpretation of the dream  2:36–45

4. Daniel’s promotion by the king   2:46–49

B. Daniel’s friends’ refusal to worship the image; fiery furnace  3

1. The king’s edict that all worship his image  3:1–7

2. Daniel’s friends’ ordeal by entrapment  3:8–27

a) Accusation against Daniel’s friends  3:8–12

b) Defiance by Daniel’s friends  3:13–18

c) Delivered of Daniel’s friends through the fire  3:19–27

3. The king’s honor toward God and Daniel’s friends  3:28–30

C. Nebuchadnezzar’s sanity lost and restored  4

1. Introduction: exaltation of God  4:1–3

2. The dream  4:4–18

a) Nebuchadnezzar’s disturbance  4:4–5

b) Summons to Daniel  4:6–9

c) The king’s account of the dream  4:10–18

3. The interpretation  4:19–27

4. The fulfillment: Nebucchaznezzar’s insanity  4:28–33

5. Conclusion: Nebucchaznezzar’s restoration and praise  4:34–37

D. Belshazzar warned and overthrown  5

1. Belshazzar’s infidelity  5:1–4

2. God’s handwriting on the wall  5:5–6

3. Interpretation of the message  5:7–29

a) The inability of the king’s diviners  5:7–9

b) The ability of Daniel  5:10–28

(1) The king’s appeal to Daniel  5:10–16

(2) Daniel’s answer  5:17–28

(a) Review of Nebuchadnezzar’s fall in pride  5:17–24

(b) The interpretation of the writing  5:25–28

c) Daniel’s reward by Belshazzar  5:29

4. Belshazzar’s demise—by Darius  5:30–31

E. Daniel’s refusal to cease praying; lions’ den  6

1. Daniel’s elevation in Darius’ government  6:1–3

2. Daniel’s ordeal by entrapment  6:4–24

a) His rivals’ scheme to entrap him in his prayers  6:4–9

b) His indictment  6:10–15

c) His sentence—the lions’ den  6:16–18

d) His deliverance from the lions  6:19–24

3. God’s official praise  6:25–28

F. Daniel’s vision of four Gentile kingdoms and God’s kingdom  7

1. The vision described  7:1–14

a) Introduction to the four beasts  7:1–8

b) The judgment of the beasts  7:9–12

(1) The judge: The Ancient of Days  7:9–10

(2) The beasts’ judgment  7:11–12

(a) The fourth is killed.  7:11

(b) The others live without dominion.  7:12

c) The Son of Man’s everlasting dominion  7:13–14

2. The vision of the beasts interpreted  7:15–28

a) The four beasts in general  7:15–18

b) The fourth and the little horn  7:19–28

(1) The description repeated  7:19–20

(2) The horn’s opposition to the saints  7:21

(3) His condemnation by the Ancient of Days  7:22

(4) Identification of the fourth beast and the little horn  7:23–25

(5) Judgment of the little horn  7:26

(6) The Kingdom given to the saints  7:27

(7) Daniel’s alarm  7:28

III. Prophetic history of Israel during the times of the Gentiles (Hebrew)  8–12

A. Daniel’s vision of the ram and goat  8

1. Introduction to the vision  8:1–2

2. The vision  8:3–14

a) The ram  8:3–4

b) The goat  8:5–8

c) The small horn  8:9–12

d) The duration: 2300 evenings and mornings  8:13–14

3. The interpretation  8:15–27

a) Introduction: relates to the time of the end  8:15–19

b) The ram is Media-Persia.  8:20

c) The goat is Greece.  8:21–22

d) The rise and fall of the little horn  8:23–26

e) Daniel’s astonishment  8:27

B. Revelation to Daniel of the 70 sevens  9

1. Daniel’s study of Jeremiah’s prophecy  9:1–2

2. Daniel’s confession and prayer for insight  9:3–19

a) Confession for Israel  9:3–14

b) Petition for Israel  9:15–19

3. The revelation from Gabriel  9:20–27

a) Gabriel’s arrival to give Daniel insight 9:20–23

b) The revelation proper: seventy weeks  9:24–27

(1) The transactions of the seventy weeks  9:24

(2) The subdivision of the seventy weeks  9:25–27

(a) The sixty-nine weeks  9:25–26

(b) The seventieth week  9:27

C. Daniel’s detailed vision of the “times of the end”  10:1—12:3

1. Daniel’s mourning and vision of the heavenly messenger  10:1—11:1

a) Background of the vision  10:1–9

(1) The time  10:1

(2) Daniel’s urgency  10:2–4

(3) His vision of a messenger  10:5–6

(4) Reactions: Dread  10:7–9

b) The mission of the messenger  10:10—11:1

(1) To give understanding of Israel’s future  10:10–14

(2) To strengthen the faint Daniel  10:15—11:1

2. Daniel’s vision of Israel’s future  11:2—12:3

a) The near future nations  11:2–35

(1) Persia (535–330)  11:2

(2) Greece (330–310)  11:3–4

(3) Egypt and Syria in conflict (310–175)  11:5–20

(a) Egypt’s dominance  11:5–9

(b) Syria’s dominance  11:10–20

(4) A contemptible person: Antiochus IV (175–165)  11:21–35

(a) Tedious history  11:21–29

(b) Relative to Israel: Abomination, Maccabees  11:30–35

b) The distant future enemy: Antichrist  11:36–45

(1) His character  11:36–39

(2) His career  11:40–45

c) The consummation  12:1–3

(1) The tribulation  12:1

(2) Future resurrections  12:2–3

D. Epilogue  12:4–13

1. The sealing of the prophecy  12:4

2. The 75 days  12:5–13