Text -- Daniel 1:6 (NET)

1:6 As it turned out, among these young men were some from Judah: Daniel, Hananiah, Mishael, and Azariah.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Dan 1:6

Probably all of the royal lineage of Judah.

JFB: Dan 1:6

The most noble tribe, being that to which the "king's seed" belonged (compare Dan 1:3).

Clarke: Dan 1:6

Now among these - There were no doubt several noble youths from other provinces: but the four mentioned here were Jews, and are supposed to have all been of royal extraction.

Calvin: Dan 1:6

The Prophet now comes to what properly belongs to his purpose. He did not propose to write a full narrative, but he touched shortly on what was necessary, to inform us how God prepared him for the subsequent discharge of the prophetic office. After he had stated their selection from the royal and noble seed, as excelling in talent, dexterity, and eloquence, as well as in rigor of body, he now adds, that he would his companions were among them. He leaves out the rest, because he had nothing to record of them worthy of mention; and, as I have said, the narrative hitherto is only subsidiary. The Prophet’s object, then, must be noticed, since he was exiled, and educated royally and sumptuously in the palace of King Nebuchadnezzar, that he might afterwards be one of the prefects, and his companions be elevated to the same rank. He does not say that he was of the royal house, but only of the tribe of Judah; but he was probably born of a noble rather than of a plebeian family, since kings more commonly selected their prefects from their own relations than from others. Moreover, since the kingdom of Israel was cut off, perhaps through a feeling of modesty, Daniel did not record his family, nor openly assert his origin from a noble and celebrated stock. He was content with a single word, — he and his companion were of the tribe of Judah, and brought up among the children of the nobility. He says — their names were changed; so that by all means the king might blot out of their hearts the remembrance of their own race, and they might forget their own origin. As far as interpretations are concerned, I think I have said enough to satisfy you, as I am not willingly curious in names where there is any obscurity, and especially in these Chaldee words. As to the Hebrew names, we know Daniel’s name to mean the judge, or judgment of God. Therefore, whether by the secret instinct of God, his parents had imposed this name, or whether by common custom, Daniel was called by this name, as God’s judge. So also of the rest; for Hananiah has a fixed meaning, namely, one who has obtained mercy from God; so Misael means required or demanded by God; and so Azariah, the help of God, or one whom God helps. But all these flyings have already been better explained to you, so I have only just touched on these points, as the change has no adequate reason for it. It is enough for us that the names were changed to abolish the remembrance of the kingdom of Judah from their hearts. Some Hebrews also assert these to have been the names of wise men. Whether it was so or not, if, was the kings plan to draw away those boys that they should have nothing in common with the elect people, but degenerate to the manners of the Chaldeans. Daniel could not help the prince or master of the eunuchs changing his name, for it was not in. his power to hinder it; the same must be said of his companions. But they had enough to retain the remembrance of their race, which Satan, by this artifice, wished utterly to blot out. And yet this was a great trial, because they suffered from their badge of slavery. Since their names were changed, either the king or his prefect Aspenaz wished to force them under the yoke, as if he would put before their eyes the, judgment of their own slavery as often as they heard their” names. We see, then, the intention of the change of name, namely, to cause these miserable exiles to feel themselves; in captivity, and cut off from the race of Israel; and by this mark or symbol they were reduced to slavery, to the, king of Babylon and his palace. This was, indeed, a hard trial, but it mattered not to the servants of God to be contemptuously treated before men, so long as they were not infected with any corruption; hence we conclude them to have been divinely governed, as they stood pure and spotless. For Daniel afterwards says —

Defender: Dan 1:6

All four of these chosen men of Judah must also have had godly parents, for they selected names for their sons that expressed their faith in God. Thus Daniel means "God is my Judge;" Hananiah means "The Lord's Beloved;" Mishael is "Who is as God?" and Azariah is "The Lord is my help.""

TSK: Dan 1:6

Daniel : Dan 2:17; Eze 14:14, Eze 14:20, Eze 28:3; Mat 24:15; Mar 13:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Dan 1:6

Now among these were of the children of Judah - That is, these were a part of those who were selected. They are mentioned because they became so prominent in the transactions which are subsequently recorded in this book, and because they evinced such extraordinary virtue in the development of the principles in which they had been trained, and in the remarkable trials through which they were called to pass. It does not appear that they are mentioned here particularly on account of any distinction of birth or rank, for though they were among the noble and promising youth of the land, yet it is clear that others of the same rank and promise also were selected, Dan 1:3. The phrase "the children of Judah"is only another term to denote that they were Hebrews. They belonged to the tribe, or the kingdom of Judah.

Daniel - This name ( דניאל dânı̂yê'l ) means properly "judge of God;"that is, one who acts as judge in the name of God. Why this name was given to him is not known. We cannot, however, fail to be struck with its appropriateness, as the events of his life showed. Nor is it known whether he belonged to the royal family, or to the nobles of the land, but as the selection was made from that class it is probable. Those who were at first carried into captivity were selected exclusively from the more elevated classes of society, and there is every reason to believe that Daniel belonged to a family of rank and consequence. The Jews say that he was of the royal family, and was descended from Hezekiah, and cite his history in confirmation of the prophecy addressed by Isaiah to that monarch, "Of thy sons which shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon,"Isa 39:7. Compare Introduction Section I.

Hananiah, Mishael, and Azariah - Of the rank and early history of these young men nothing is known. They became celebrated for their refusal to worship the golden image set up by Nebuchadnezzar, Dan 3:12, following.

Poole: Dan 1:6

Doubtless most of them of the royal lineage of Judah, to which tribe God had a special respect, upon the account of David; and this tribe of Judah had the pre-eminence in many things.

Haydock: Dan 1:6

Juda. It is thought all four were of royal blood. (Calmet) ---

Others were also kept at court. (Menochius)

Gill: Dan 1:6

Now among these were of the children of Judea, Among those youths that were selected from the rest, and brought up in the above manner, and for the above purposes, who were of the tribe of Judah, and very likely of the house of David, and of royal descent, were the four following persons:

Daniel, Hananiah, Mishael, and Azariah; who are particularly mentioned, because they were the most famous and renowned of them, and are concerned in the subsequent history and account of facts: their names are expressive and significant: Daniel signifies "God is my Judge"; Hananiah may be interpreted "God is gracious to me"; Mishael is by some thought to be the same as Michael, "he who is God", or "as God"; and by others, "asked of God", by his mother, as Samuel was by Hannah, so Saadiah interprets it; and Azariah may be explained, "God is my help", or "helps me".

Commentary -- Verse Notes / Footnotes

NET Notes: Dan 1:6

¹ tn Heb “and it happened that.”

² tn Heb “among them”; the referent (the young men taken captive from Judah) has been specified in the translation for clarity.

³ tn Heb “the sons of Judah.”

⁴ sn The names reflect a Jewish heritage. In Hebrew Daniel means “God is my judge”; Hananiah means “the Lord is gracious”; Mishael means “who is what God is?”; Azariah means “the Lord has helped.”

Commentary -- Verse Range Notes

TSK Synopsis: Dan 1:1-21

1 Jehoiakim's captivity.

3 Ashpenaz takes Daniel, Hananiah, Mishael, and Azariah.

8 They refusing the king's portion do prosper with pulse and water.

17 Their proficiency in wisdom.

MHCC: Dan 1:1-7

Nebuchadnezzar, king of Babylon, in the first year of his reign, took Jerusalem, and carried whom and what he pleased away. From this first captivity, most think the seventy years are to be dated. It is the interest of princes to employ wise men; and it is their wisdom to find out and train up such. Nebuchadnezzar ordered that these chosen youths should be taught. All their Hebrew names had something of God in them; but to make them forget the God of their fathers, the Guide of their youth, the heathen gave them names that savoured of idolatry. It is painful to reflect how often public education tends to corrupt the principles and morals.

Matthew Henry: Dan 1:1-7

We have in these verses an account,

I. Of the first descent which Nebuchadnezzar, king of Babylon, in the first year of his reign, made upon Judah and Jerusalem, in the third year of the reign of Jehoiakim, and his success in that expedition (Dan 1:1, Dan 1:2.): He besieged Jerusalem, soon made himself master of it, seized the king, took whom he pleased and what he pleased away with him, and then left Jehoiakim to reign as tributary to him, which he did about eight years longer, but then rebelled, and it was his ruin. Now from this first captivity most interpreters think the seventy years are to be dated, though Jerusalem was not destroyed, nor the captivity completed, till about nineteen years after, In that first year Daniel was carried to Babylon, and there continued the whole seventy years (see Dan 1:21), during which time all nations shall serve Nebuchadnezzar, and his son, and his son's son, Jer 25:11. This one prophet therefore saw within the compass of his own time the rise, reign, and ruin of that monarchy; so that it was res unius aetatis - the affair of a single age, such short-lived things are the kingdoms of the earth; but the kingdom of heaven is everlasting. The righteous, that see them taking root, shall see their fall, Job 5:3; Pro 29:16. Mr. Broughton observes the proportion of times in God's government since the coming out of Egypt: thence to their entering Canaan forty years, thence seven years to the dividing of the land, thence seven Jubilees to the first year of Samuel, in whom prophecy began, thence to this first year of the captivity seven seventies of years, 490 (ten Jubilees), thence to the return one seventy, thence to the death of Christ seven seventies more, thence to the destruction of Jerusalem forty years.

II. The improvement he made of this success. He did not destroy the city or kingdom, but did that which just accomplished the first threatening of mischief by Babylon. It was denounced against Hezekiah, for showing his treasures to the king of Babylon's ambassadors (Isa 39:6, Isa 39:7), that the treasures and the children should be carried away, and, if they had been humbled and reformed by this, hitherto the king of Babylon's power and success should have gone, but no further. If less judgments do the work, God will not send greater; but, if not, he will heat the furnace seven times hotter. Let us see what was now done. 1. The vessels of the sanctuary were carried away, part of them, Dan 1:2. They fondly trusted to the temple to defend them, though they went on in their iniquity. And now, to show them the vanity of that confidence, the temple is first plundered. Many of the holy vessels which used to be employed in the service of God were taken away by the king of Babylon, those of them, it is likely, which were most valuable, and he brought them as trophies of victory to the house of his god, to whom, with a blind devotion, he gave praise of his success; and having appropriated these vessels, in token of gratitude, to his god, he put them in the treasury of his temple. See the righteousness of God; his people had brought the images of other gods into his temple, and now he suffers the vessels of the temple to be carried into the treasuries of those other gods. Note, When men profane the vessels of the sanctuary with their sins it is just with God to profane them by his judgments. It is probable that the treasures of the king's house were rifled, as was foretold, but particular mention is made of the taking away of the vessels of the sanctuary because we shall find afterwards that the profanation of them was that which filled up the measure of the Chaldeans' iniquity, Dan 5:3. But observe, It was only part of them that went now; some were left them yet upon trial, to see if they would take the right course to prevent the carrying away of the remainder. See Jer 27:18. 2. The children and young men, especially such as were of noble or royal extraction, that were sightly and promising, and of good natural parts, were carried away. Thus was the iniquity of the fathers visited upon the children. These were taken away by Nebuchadnezzar, (1.) As trophies, to be made a show of for the evidencing and magnifying of his success. (2.) As hostages for the fidelity of their parents in their own land, who would be concerned to conduct themselves well that their children might have the better treatment. (3.) As a seed to serve him. He took them away to train them up for employments and preferments under him, either out of an unaccountable affectation, which great men often have, to be attended by foreigners, though they be blacks, rather than by those of their own nation, or because he knew that there were no such witty, sprightly, ingenious young men to be found among his Chaldeans as abounded among the youth of Israel; and, if that were so, it was much for the honour of the Jewish nation, as of an uncommon genius above other people, and a fruit of the blessing. But it was a shame that a people who had so much wit should have so little wisdom and grace. Now observe, [1.] The directions which the king of Babylon gave for the choice of these youths, Dan 1:4. They must not choose such as were deformed in body, but comely and well-favoured, whose countenances were indexes of ingenuity and good humour. But that is not enough; they must be skilful in all wisdom, and cunning, or well-seen in knowledge, and understanding science, such as were quick and sharp, and could give a ready and intelligent account of their own country and of the learning they had hitherto been brought up in. He chose such as were young, because they would be pliable and tractable, would forget their own people and incorporate with the Chaldeans. He had an eye to what he designed them for; they must be such as had ability in them to stand in the king's palace, not only to attend his royal person, but to preside in his affairs. This is an instance of the policy of this rising monarch, now in the beginning of his reign, and was a good omen of his prosperity, that he was in care to raise up a succession of persons fit for public business. He did not, like Ahasuerus, appoint them to choose him out young women for the service of his government. It is the interest of princes to have wise men employed under them; it is therefore their wisdom to take care for the finding out and training up of such. It is the misery of this world that so many who are fit for public stations are buried in obscurity, and so many who are unfit for them are preferred to them. [2.] The care which he took concerning them. First, For their education. He ordered that they should be taught the learning and tongue of the Chaldeans. They are supposed to be wise and knowing young men, and yet they must be further taught. Give instructions to a wise man and he will increase in learning. Note, Those that would do good in the world when they grow up must learn when they are young. That is the learning age; if that time be lost, it will hardly be redeemed. It does not appear that Nebuchadnezzar designed they should learn the unlawful arts that were used among the Chaldeans, magic and divination; if he did, Daniel and his fellows would not defile themselves with them. Nay, we do not find that he ordered them to be taught the religion of the Chaldeans, by which it appears That he was at this time no bigot; if men were skilful and faithful, and fit for his business, it was not material to him what religion they were of, provided they had but some religion. They must be trained up in the language and laws of the country, in history, philosophy, and mathematics, in the arts of husbandry, war, and navigation, in such learning as might qualify them to serve their generation. Note, It is real service to the public to provide for the good education of the youth. Secondly, For their maintenance. He provided for them three years, not only necessaries, but dainties for their encouragement in their studies. They had daily provision of the king's meat, and of the wine which he drank, Dan 1:5. This was an instance of his generosity and humanity; though they were captives, he considered their birth and quality, their spirit and genius, and treated them honourably, and studied to make their captivity easy to them. There is a respect due to those who are well-born and bred when they have fallen into distress. With a liberal education there should be a liberal maintenance.

III. A particular account of Daniel and his fellows. They were of the children of Judah, the royal tribe, and probably of the house of David, which had grown a numerous family; and God told Hezekiah that of the children that should issue from him some should be taken and made eunuchs, or chamberlains, in the palace of the king of Babylon. The prince of the eunuchs changed the names of Daniel and his fellows, partly to show his authority over them and their subjection to him, and partly in token of their being naturalized and made Chaldeans. Their Hebrew names, which they received at their circumcision, had something of God, or Jah, in them: Daniel - God is my Judge; Hananiah - The grace of the Lord; Mishael - He that is the strong God; Azariah - The Lord is a help. To make them forget the God of their fathers, the guide of their youth, they give them names that savour of the Chaldean idolatry. Belteshazzar signifies the keeper of the hidden treasures of Bel; Shadrach - The inspiration of the sun, which the Chaldeans worshipped; Meshach - Of the goddess Shach, under which name Venus was worshipped; Abed-nego, The servant of the shining fire, which they worshipped also. Thus, though they would not force them from the religion of their fathers to that of their conquerors, yet they did what they could by fair means insensibly to wean them from the former and instil the latter into them. Yet see how comfortably they were provided for; though they suffered for their fathers' sins they were preferred for their own merits, and the land of their captivity was made more comfortable to them than the land of their nativity at this time would have been.

Keil-Delitzsch: Dan 1:3-7

The name אשׁפּנז , sounding like the Old Persian Açp , a horse , has not yet received any satisfactory or generally adopted explanation. The man so named was the chief marshal of the court of Nebuchadnezzar. סריסים רב (the word רב used for שׂר , Dan 1:7, Dan 1:9, belongs to the later usage of the language, cf. Jer 39:3) means chief commander of the eunuchs, i.e., overseer of the sérail, the Kislar Aga, and then in a wider sense minister of the royal palace, chief of all the officers; since סריס frequently, with a departure from its fundamental meaning, designates only a courtier, chamberlain, attendant on the king, as in Gen 37:36. The meaning of להביא , more definitely determined by the context, is to lead , i.e., into the land of Shinar, to Babylon. In ישׂראל בּני , Israel is the theocratic name of the chosen people, and is not to be explained, as Hitz. does, as meaning that Benjamin and Levi, and many belonging to other tribes, yet formed part of the kingdom of Judah. וּמן ... וּמזּרע , as well of the seed ... as also . פּרתּמים is the Zend. frathema , Sanscr. prathama , i.e., persons of distinction, magnates . ילדים , the object to להביא , designates youths of from fifteen to twenty years of age. Among the Persians the education of boys by the παιδάγωγαι βασίλειοι began, according to Plato ( Alcib . i. 37), in their fourteenth year, and according to Xenophon ( Cyrop . i. 2), the ἔφηβοι were in their seventeenth year capable of entering into the service of the king. In choosing the young men, the master of the eunuchs was commanded to have regard to bodily perfection and beauty as well as to mental endowments. Freedom from blemish and personal beauty were looked upon as a characteristic of moral and intellectual nobility; cf. Curtius, xvii. 5, 29. מאוּם , blemish , is written with an , as in Job 31:7.

Dan 1:4-5

משׂכּיל , skilful, intelligent in all wisdom, i.e., in the subjects of Chaldean wisdom (cf. Dan 1:17), is to be understood of the ability to apply themselves to the study of wisdom. In like manner the other mental requisites here mentioned are to be understood. דעת ידעי , having knowledge, showing understanding ; מדּע מביני , possessing a faculty for knowledge, a strength of judgment . בּהם כּוח ואשׁר , in whom was strength , i.e., who had the fitness in bodily and mental endowments appropriately to stand in the palace of the king, and as servants to attend to his commands. וּללמּדם ( to teach them ) is co-ordinate with להביא ( to bring ) in Dan 1:3, and depends on ויּאמר ( and he spake ). For this service they must be instructed and trained in the learning and language of the Chaldeans. ספר refers to the Chaldee literature, and in Dan 1:17 כּל־ספר , and לשׁון to conversation or the power of speaking in that language. כּשׂדּים , Chaldeans , is the name usually given (1) to the inhabitants of the Babylonian kingdom founded by Nabopolassar and Nebuchadnezzar, and (2) in a more restricted sense to the first class of the Babylonish priests and learned men or magi, and then frequently to the whole body of the wise men of Babylon; cf. at Dan 2:2. In this second meaning the word is here used. The language of the כּשׂדּים is not, as Ros., Hitz., and Kran. suppose, the Eastern Aramaic branch of the Semitic language, which is usually called the Chaldean language; for this tongue, in which the Chaldean wise men answered Nebuchadnezzar (Dan 2:4.), is called in Dan 2:4, as well as in Ezr 4:7 and Isa 36:11, the ארמית , Aramaic (Syriac), and is therefore different from the language of the כּשׁדּים .

But the question as to what this language used by the Chaldeans was, depends on the view that may be taken of the much controverted question as to the origin of the כּשׂדּים , Χαλδαίοι . The oldest historical trace of the כּשׂדּים lies in the name כּשׂדּים אוּר ( Ur of the Chaldees , lxx χώρα τῶν Χαλδαίων ), the place from which Terah the father of Abraham went forth with his family to Charran in the north of Mesopotamia. The origin of Abraham from Ur of the Chaldees, when taken in connection with the fact (Gen 22:22) that one of the sons of Nahor, Abraham's brother, was called כּשׂד ( Chesed ), whose descendants would be called כּשׂדּים , appears to speak for the origin of the כּשׂדּים from Shem. In addition to this also, and in support of the same opinion, it has been noticed that one of Shem's sons was called ארפּכשׁד ( Arphaxad ). But the connection of ארפכשׁד with כּשׂד is unwarrantable; and that Nahor's son כּשׂד was the father of a race called כשׂדים , is a supposition which cannot be established. But if a race actually descended from this כשׂד , then they could be no other than the Bedouin tribe the כּשׂדּים , which fell upon Job's camels (Job 1:17), but not the people of the Chaldees after whom, in Terah's time, Ur was already named. The sojourn of the patriarch Abraham in Ur of the Chaldees finally by no means proves that Terah himself was a Chaldean. He may have been induced also by the advance of the Chaldeans into Northern Mesopotamia to go forth on his wanderings.

This much is at all events unquestionable, and is now acknowledged, that the original inhabitants of Babylonia were of Semitic origin, as the account of the origin of the nations in Gen 10 shows. According to Gen 10:22, Shem had five sons, Elam, Asshur, Arphaxad, Lud, and Aram, whose descendants peopled and gave name to the following countries: - The descendants of Elam occupied the country called Elymais, between the Lower Tigris and the mountains of Iran; of Asshur, Assyria, lying to the north-the hilly country between the Tigris and the mountain range of Iran; or Arphaxad, the country of Arrapachitis on the Upper Tigris, on the eastern banks of that river, where the highlands of Armenia begin to descend. Lud, the father of the Lydians, is the representative of the Semites who went westward to Asia Minor; and Aram of the Semites who spread along the middle course of the Euphrates to the Tigris in the east, and to Syria in the west. From this M. Duncker ( Gesch. des Alterth. ) has concluded: "According to this catalogue of the nations, which shows the extension of the Semitic race from the mountains of Armenia southward to the Persian Gulf, eastward to the mountains of Iran, westward into Asia Minor, we follow the Semites along the course of the two great rivers, the Euphrates and the Tigris, to the south. Northwards from Arphaxad lie the mountains of the Chasdim, whom the Greeks call Chaldaei, Carduchi, Gordiaei, whose boundary toward Armenia was the river Centrites."

"If we find the name of the Chaldeans also on the Lower Euphrates, if in particular that name designates a region on the western bank of the Euphrates to its mouth, the extreme limit of the fruitful land watered by the Euphrates towards the Arabian desert, then we need not doubt that this name was brought from the Armenian mountains to the Lower Euphrates, and that it owes its origin to the migration of these Chaldeans from the mountains. - Berosus uses as interchangeable the names Chaldea and Babylonia for the whole region between the Lower Euphrates and the Tigris down to the sea. But it is remarkable that the original Semitic name of this region, Shinar , is distinct from that of the Chaldeans; remarkable that the priests in Shinar were specially called Chaldeans, that in the fragments of Berosus the patriarchs were already designated Chaldeans of this or that city, and finally that the native rulers were particularly known by this name. We must from all this conclude, that there was a double migration fro the north to the regions on the Lower Euphrates and Tigris; that they were first occupied by the Elamites, who came down along the Tigris; and that afterwards a band came down from the mountains of the Chaldeans along the western bank of the Tigris, that they kept their flocks for a long time in the region of Nisibis, and faintly that they followed the Euphrates and obtained superiority over the earlier settlers, who had sprung from the same stem (?), and spread themselves westward from the mouth of the Euphrates. The supremacy which was thus established was exercised by the chiefs of the Chaldeans; they were the ruling family in the kingdom which they founded by their authority, and whose older form of civilisation they adopted."

If, according to this, the Chaldeans are certainly not Semites, then it is not yet decided whether they belonged to the Japhetic race of Aryans, or, as C. Sax

(Note: In the Abhdl . "on the ancient history of Babylon and the nationality of the Cushites and the Chaldeans,"in the Deutsch. morg. Ztschr. xxii. pp. 1-68. Here Sac seeks to prove "that the Chaldeans, identical with the biblical Chasdim, were a tribe ruling from ancient times from the Persian Gulf to the Black Sea, and particularly in Babylonia, which at length occupied the southern region from the mouth of the Euphrates to the Armeneo-Pontine range of mountains, but was in Babylonia especially represented by the priest caste and the learned."This idea the author grounds on the identification of the Bible Cushites with the Scythians of the Greeks and Romans, the evidence for which is for the most part extremely weak, and consists of arbitrary and violent combinations, the inconsistency of which is at once manifest, as e.g., the identification of the כּשׂדּים with the כּסלחים , Gen 10:14, the conclusions drawn from Eze 29:10 and Eze 38:5. of the spread of the Cushites into Arabia and their reception into the Scythian army of the northern Gog, etc. In general, as Sax presents it, this supposition is untenable, yet it contains elements of truth which are not to be overlooked.)

has recently endeavoured to make probable, to the Hamitic race of Cushites, a nation belonging to the Tartaric (Turamic) family of nations. As to the Aryan origin, besides the relation of the Chaldeans, the Gordiaei, and the Carduchi to the modern Kurds, whose language belongs to the Indo-Germanic, and indeed to the Aryan family of languages, the further circumstance may be referred to: that in Assyria and Babylonia the elements of the Aryan language are found in very ancient times. Yet these two facts do not furnish any conclusive evidence on the point. From the language of the modern Kurds being related to the Aryan language no certain conclusion can be drawn as to the language of the ancient Chaldees, Gordiaei, and Carduchi; and the introduction of Aryan words and appellations into the language of the Semitic Assyrians and Babylonians is fully explained, partly from the intercourse which both could not but maintain with Iranians, the Medes and Persians, who were bordering nations, partly from the dominion exercised for some time over Babylonia by the Iranian race, which is affirmed in the fragments of Berosus, according to which the second dynasty in Babylon after the Flood was the Median. Notwithstanding we would decide in favour of the Aryan origin of the Chaldeans, did not on the one side the biblical account of the kingdom which Nimrod the Cushite founded in Babel and extended over Assyria (Gen 10:8-12), and on the other the result to which the researches of the learned into the antiquities of Assyria regarding the development of culture and of writing in Babylonia,

(Note: The biblical tradition regarding the kingdom founded by Nimrod in Babel, Duncker (p. 204) has with arbitrary authority set aside, because it is irreconcilable with his idea of the development of Babylonian culture. It appears, however, to receive confirmation from recent researches into the ancient monuments of Babylonia and Assyria, which have led to the conclusion, that of the three kinds of cuneiform letters that of the Babylonian bricks is older than the Assyrian, and that the oldest form originated in an older hieroglyphic writing, of which isolated examples are found in the valley of the Tigris and in Susiana; whence it must be concluded that the invention of cuneiform letters did not take place among the Semites, but among a people of the Tauranian race which probably had in former times their seat in Susiana, or at the mouth of the Euphrates and the Tigris on the Persian Gulf. Cf. Spiegel in Herz.'s Realencyclop ., who, after stating this result, remarks: "Thus the fact is remarkable that a people of the Turko-Tartaric race appear as the possessors of a high culture, while people of this tribe appear in the world's history almost always as only destitute of culture, and in many ways hindering civilisation; so that it cannot but be confessed that, so far as matters now are, one is almost constrained to imagine that the state of the case is as follows,"and thus he concludes his history of cuneiform writing: - "Cuneiform writing arose in ancient times, several thousand years before the birth of Christ, very probably from an ancient hieroglyphic system of writing, in the region about the mouths of the Euphrates and the Tigris on the Persian Gulf. It was found existing by a people of a strange race, belonging neither to the Semites nor to the Indo-Germans. It was very soon, however, adopted by the Semites. The oldest monuments of cuneiform writing belong to the extreme south of the Mesopotamian plain. In the course of time it pressed northward first to Babylon, where it assumed a more regular form than among the Assyrians. From Assyria it may have come among the Indo-Germans first to Armenia; for the specimens of cuneiform writing found in Armenia are indeed in syllabic writing, but in a decidedly Indo-Germanic language. How the syllabic writing was changed into letter-(of the alphabet) writing is as yet obscure. The most recent kind of cuneiform writing which we know, the Old Persian, is decidedly letter-writing."Should this view of the development of the cuneiform style of writing be confirmed by further investigations, then it may be probable that the Chaldeans were the possessors and cultivators of this science of writing, and that their language and literature belonged neither to the Semitic nor yet to the Indo-Germanic or Aryan family of languages.)

make this view very doubtful.

If, then, for the present no certain answer can be given to the question as to the origin of the Chaldeans and the nature of their language and writing, yet this much may be accepted as certain, that the language and writing of the כּשׂדּים was not Semitic or Aramaic, but that the Chaldeans had in remote times migrated into Babylonia, and there had obtained dominion over the Semitic inhabitants of the land, and that from among this dominant race the Chaldees, the priestly and the learned cast of the Chaldeans, arose. This caste in Babylon is much older than the Chaldean monarchy founded by Nebuchadnezzar.

Daniel and his companions were to be educated in the wisdom of the Chaldean priests and learned men, which was taught in the schools of Babylon, at Borsippa in Babylonia, and Hipparene in Mesopotamia (Strab. xvi. 1, and Plin. Hist. Nat. vi. 26). Dan 1:5. To this end Nebuchadnezzar assigned to them for their support provision from the king's household, following Oriental custom, according to which all officers of the court were fed from the king's table, as Athen. iv. 10, p. 69, and Plut. probl . vii. 4, testify regarding the Persians. This appears also (1Ki 5:2-3) to have been the custom in Israel. בּיומו יום דּבר , the daily portion , cf. Exo 5:13, Exo 5:19; Jer 52:34, etc. פּתבּג comes from path , in Zend. paiti , Sanscr. prati = προτί, πρός , and bag, in Sanscr. bhâga , portion, provision, cf. Eze 25:7. With regard to the composition, cf. The Sanscr. pratibhâgha , a portion of fruits, flowers, etc., which the Rajah daily requires for his household; cf. Gildemeister in Lassen's Zeits.f. d. Kunde des Morg. iv. 1, p. 214. פּתבּג therefore means neither ambrosia, nor dainties, but generally food, victuals, food of flesh and meal in opposition to wine, drink ( משׁתּיו is singular), and vegetables (Dan 1:12).

The king also limits the period of their education to three years, according to the Persian as well as the Chaldean custom. וּלגדּלם does not depend on ויּאמר (Dan 1:3), but is joined with וימן , and is the final infinitive with ו explicative, meaning, and that he may nourish them . The infinitive is expressed by the fin. verb יעמדוּ , to stand before (the king). The carrying out of the king's command is passed over as a matter of course, yet it is spoken of as obeyed (cf. Dan 1:6 .).

Dan 1:6-7

Daniel and his three friends were among the young men who were carried to Babylon. They were of the sons of Judah, i.e., of the tribe of Judah. From this it follows that the other youths of noble descent who had been carried away along with them belonged to other tribes. The name of none of these is recorded. The names only of Daniel and his three companions belonging to the same tribe are mentioned, because the history recorded in this book specially brings them under our notice. As the future servants of the Chaldean king, they received as a sign of their relation to him other names, as the kings Eliakim and Mattaniah had their names changed (2Ki 23:34; 2Ki 24:17) by Necho and Nebuchadnezzar when they made them their vassals. But while these kings had only their paternal names changed for other Israelitish names which were given to them by their conquerors, Daniel and his friends received genuine heathen names in exchange for their own significant names, which were associated with that of the true God. The names given to them were formed partly from the names of Babylonish idols, in order that thereby they might become wholly naturalized, and become estranged at once from the religion and the country of their fathers.

(Note: "The design of the king was to lead these youths to adopt the customs of the Chaldeans, that they might have nothing in common with the chosen people."- Calvin.)

Daniel, i.e., God will judge, received the name Belteshazzar , formed from Bel , the name of the chief god of the Babylonians. Its meaning has not yet been determined. Hananiah , i.e., the Lord is gracious, received the name Shadrach , the origin of which is wholly unknown; Mishael , i.e., who is what the Lord is, was called Meshach , a name yet undeciphered; and Azariah , i.e., the Lord helps, had his name changed into Abednego , i.e., slave, servant of Nego or Nebo , the name of the second god of the Babylonians (Isa 46:1), the ב being changed by the influence of ב in עבד into ג (i.e., Nego instead of Nebo ).

Constable: Dan 1:1-21

I. The character of Daniel Ch. 1

Chapter 1 provides an introduction to the whole book. It relates early events in the lives of Daniel and his three Hebrew contemporaries, but the emphasis is on Daniel's decisions. These choices formed the basis for his character, and his character accounted for the unusually long and successful career that he enjoyed in the service of several monarchs. His godly character also provides a key concerning God's choice of him to receive and transmit the remarkable revelations of the future that this book contains. God's choice of Daniel was sovereign, but Daniel's choices qualified him to serve as God intended (cf. 1 Tim. 1:12).

"The first chapter . . . is introductory. It sets forth the moral condition suited to enlightenment in the ways and counsels of God. . . .

"If we are going to get the mind of God in studying this book, we must remember that it consists of revelations, deliverances and visions given to a spiritually-minded man who was separated from the iniquity of his day; and if we are to understand it, we also need to be spiritually-minded, and to walk apart from all that is unholy, all that would hinder progress in divine things."²³

Structurally, the chapter is a chiasm with the first 14 verses presenting a tension and the last 7 providing the resolution.²⁴

A Babylonia assumes supremacy over Israel vv. 1-2

B Young men taken and subjected to pagan training vv. 3-7

C Daniel seeks to remain faithful to his God v. 8-14

C' Daniel remains faithful to his God vv. 15-16

B' Young men triumph in their pagan training vv. 17-20

A' Daniel proves supreme over the Babylonians v. 21

Constable: Dan 1:3-7

B. Nebuchadnezzar's training program for promising youths 1:3-7

1:3-5 Nebuchadnezzar's enlightened policy was to employ the best minds in his kingdom in government service regardless of their national or ethnic origin. We do not know how many other Jews and Gentiles were the classmates of Daniel and his three friends. However, they were evidently the only ones who expressed a desire to observe the Jewish dietary laws (Exod. 34:15; Lev. 11; Deut. 14; cf. Deut. 8:3; Prov. 20:1).

"In selecting these youths for education in the king's court in Babylon, Nebuchadnezzar was accomplishing several objectives. Those carried away captive could well serve as hostages to help keep the royal family of the kingdom of Judah in line. Their presence in the king's court also would be a pleasant reminder to the Babylonian king of his conquest and success in battle. Further, their careful training and preparation to be his servants might serve Nebuchadnezzar well in later administration of Jewish affairs."²⁹

There has been some question whether Daniel and his three friends were castrated and made eunuchs. This possibility seems unlikely since there is no direct evidence of this in the text. Josephus implied that they may have become eunuchs.

"He [Nebuchadnezzar] also made some of them [the most noble of the Jewish children] to be eunuchs; which course he took also with those of other nations whom he had taken in the flower of their age, and afforded them their diet from his own table, and had them instructed in the institutes of the country, and taught the learning of the Chaldeans . . ."³⁰

The Hebrew word saris ("official," v. 3) can mean both "court official" (cf. Gen. 37:36) and "eunuch" (Isa. 56:3). These youths were without defects (v. 4). If Nebuchadnezzar wanted youths without defects, it seems unreasonable that he would then turn around and give them a major defect (cf. Lev. 21:17).

Josephus also wrote that Daniel and his three peers "were four of the family of Zedekiah."³¹ This may be accurate or only Jewish tradition, but clearly they were either members of the royal family or children of Judean nobles (v. 3; cf. Isa. 39:6-7).

The three-year program of study that Daniel and his three companions underwent involved study of the literature and language of the Chaldeans (v. 4). The term "Chaldean" has a double meaning in the Book of Daniel. In some places, including here, it refers to ethnic southern Babylonians (cf. 3:8; 5:30; 9:1). In others, it describes a class of astrologers and priests that emerged from the ethnic Chaldeans (2:2, 4-5, 10; 4:7; 5:7, 11).

"The Babylonian sages combined many of the functions fulfilled by wise men, prophets, and priests in Israel, though they are to be distinguished from those cultic functionaries who were more especially concerned with the temple and its ritual. They were the guardians of the sacred traditional lore developed and preserved in Mesopotamia over centuries, covering natural history, astronomy, mathematics, medicine, myth, and chronicle. Much of this learning had a practical purpose, being designed to be applied to life by means of astrology, oneirology, hepatoscopy and the study of other organs, rites of purification, sacrifice, incantation, exorcism and other forms of divination and magic."³²

Evidently what these young men studied was the history and literature of this ancient part of the world. This included the old Akkadian and the ancient Sumerian cultures from which the Babylonian had developed. Learning the language of a people is one of the best ways to absorb the world view of its people. Thus Nebuchadnezzar was seeking to acculturate these youths and to make them thoroughly Babylonian.

"In order to witness to their God in the Babylonian court they had to understand the cultural presuppositions of those around them, just as the Christian today must work hard at the religions and cultures amongst which he lives, if different thought-worlds are ever to meet."³³

". . . Daniel had no physical blemish and was pleasing in appearance. Mentally, he was intelligent, knowledgeable, and quick to learn. Socially, he was poised and able to live in the king's court without creating embarrassment for himself or others."³⁴

1:6-7 Daniel's name probably means, "My judge is God." Hananniah means, "Yahweh has shown grace," Mishael means, "Who is what God is?" and Azariah means, "Yahweh has helped." The new names assigned them all included or referred to various Babylonian gods: Bel, Aku, and Nego (a possible variant of Nebo).

"It seems the world always tries to blot out the distinctive marks of a believer . . ."³⁵

The practice of changing names was a way to express sovereign control over others. These new names would have also encouraged these youths to think of themselves as part of the culture in which they were living rather than the culture from which they had come (cf. Gen. 41:45).

"Like Zerubbabel and Mordecai, the four can use their foreign names without worrying about them, perhaps on the same basis that Paul can eat meat sacrificed to idols--because the idol is really nothing."³⁶

The fact that each of their Jewish names included some reference to the Lord may indicate that they had godly parents. Perhaps their early upbringing by godly parents is one reason they stood for God in Babylon.

Guzik: Dan 1:1-21

Daniel 1 - Keeping Pure In The Face of Adversity

A. Introduction.

1. Setting the time: The prophet Daniel lived in the sixth century before the birth of Jesus. During this approximate period:

· Construction on the Acropolis in Athens began

· Mayan civilization flourished in Mexico

· Aesop wrote his fables

· Confucius and Buddha lived

· Greek art began to truly excel

· The Phoenicians made the first known sea journey around Africa

· The Greeks introduced the olive tree to Italy

2. The Book of Daniel has been a target of critics who doubt that the Daniel described in the book wrote the book, especially in light of the book's amazing prophecies.

a. Who wrote the Book of Daniel? It claims to have been written by Daniel himself, and the fact that it is written mostly in the third person does not contradict that claim.

i. The author mostly speaks in the third person, except for Daniel 8:1, 9:2, 9:20, and 10:2, where he speaks in the "I, Daniel" form. However, it was customary for ancient writers to speak in the third person even when writing about themselves. The one Old Testament exception to this is the Book of Nehemiah, which is in the form of a personal diary.

ii. Even God switches between the grammatical first and third person when speaking of Himself: compare Exodus 20:2 (I am the LORD your God) and Exodus 20:7 (for the LORD will not hold him guiltless).

iii. Fortunately, Jesus takes away all doubt on the matter. He tells us that Daniel wrote the book of Daniel: Therefore when you see the 'abomination of desolation,' spoken of by Daniel the prophet. (Matthew 24:15; Mark 13:14)

b. Daniel describes events of the second century before Jesus (especially the period 175-164 B.C.) with such precision that critics believe it had to have been written after that period, during the time of the Maccabees (in between the Old and New Testaments). Supposedly, the purpose for writing Daniel at that time was to inspire God's people on to victory during the Maccabean wars.

i. The first one to suggest a Maccabean date for Daniel was the Neoplatonic philosopher Porphyrius of Tyre (third century A.D.) Porphyrius couldn't believe the prophecies, so he suggested the later date. Jerome, in his commentary on Daniel, spent much of his time refuting these arguments.

ii. Beginning in 1771, influenced by the Enlightenment, academics began to revive the old Maccabean date theory about the Book of Daniel. They all agreed that every accurate prediction in Daniel was written after the events took place.

c. The modern argument for "late dating" Daniel is based on supposed inevitable mistakes that a second century B.C. writer made when writing about a period 400 years before, in the sixth century B.C. In our own day, it would be as if someone wrote a story about the Pilgrims landing at Plymouth Rock and they mentioned speedboats and computers. We would know that it was a forgery.

d. There are usually said to be five main historical blunders:

· The "wrong date" for Nebuchadnezzar's invasion of Judah

· Using the word "Chaldeans" to describe a class of soothsayers

· The "obviously legendary" account of Nebuchadnezzar's madness

· King Belshazzar and his relationship to Nabonidus

· The "legendary" figure of Darius the Mede

i. There is also a linguistic argument made, claiming Greek words are used in Daniel are words that did not come into the Hebrew vocabulary until the second century B.C.

e. As we go through the Book of Daniel, we will give special attention to these issues, and what modern archaeological research has to say about them. But we should ask: why such a strong attack against the Book of Daniel? Simply because Daniel contains more fulfilled prophecies than any other book in the Bible. In New Testament prophecy, Daniel is referred to more than any other Old Testament book.

i. At times, Communist governments prohibited preaching from the Book of Daniel because it reveals God's knowledge of the future, and it shows that in the end the LORD God and His people win.

3. (1-2) Nebuchadnezzar conquers Jerusalem.

In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with some of the articles of the house of God, which he carried into the land of Shinar to the house of his god; and he brought the articles into the treasure house of his god.

a. Jehoiakim king of Judah: This was a Judean king placed on the throne by the Pharaoh of Egypt. His name means "Yahweh raises up," but the LORD did not raise him up at all - Pharaoh did.

b. Nebuchadnezzar king of Babylon: This was the mighty ruler of the Babylonian Empire. The name Nebuchadnezzar is a Hebrew transliteration of the Babylonian name Nebu-kudduri-utzur, which means "Nebu protects the crown."

c. Came to Jerusalem and besieged it: Why did Nebuchadnezzar come against Jerusalem? Because the Pharaoh of Egypt invaded Babylon. In response the young prince Nebuchadnezzar defeated the Egyptians at Charchemish, then he pursued their fleeing army all the way down to the Sinai. Along the way (or on the way back), he subdued Jerusalem, who had been loyal to the Pharaoh of Egypt.

i. This happened in 605 B.C. and it was the first, but not the last encounter between Nebuchadnezzar and Jehoiakim. There would be two later invasions (597 and 587 B.C.).

d. Is this a historical blunder? This invasion in 605 B.C. is not mentioned in the book of Kings, but Josephus' quotation of the Babylonian historian Berossus shows that the Biblical account of three separate Babylonian attacks on Judah is accurate (Against Apion, I 19; Antiquities, X 11, 1).

i. The Babylonian chronicles are a collection of tablets discovered as early as 1887, and are held in the British Museum. In them, Nebuchadnezzar's 605 B.C. presence in Judah is documented and clarified.

ii. When the Babylonian chronicles were finally published in 1956, they gave us first-rate, detailed political and military information about the first 10 years of Nebuchadnezzar's reign. L.W. King prepared these tablets in 1919; he then died, and they were neglected for four decades.

iii. Excavations also document the victory of Nebuchadnezzar over the Egyptians at Carchemish in May or June of 605 B.C. Archaeologists found evidences of battle, vast quantities of arrowheads, layers of ash, and a shield of a Greek mercenary fighting for the Egyptians.

iv. This campaign was interrupted suddenly when Nebuchadnezzar heard of his father's death and raced back to Babylon to secure his succession to the throne. He traveled about 500 miles in two weeks - remarkable speed.

v. The siege of Jerusalem in 605 B.C. was cut short by Nebuchadnezzar's return to Babylon. This is not specifically detailed in the Babylonian Chronicles, but it is entirely consistent with the record.

e. In the third year of the reign: There is also no contradiction between Daniel, who says this happened in the third year of Jehoiakim, and Jeremiah 46:2, which says it was in the fourth year of Jehoiakim. Daniel reckoned a king's years after the Babylonian method: the first year of a king's reign begins at the start of the calendar year after he takes the throne. Jeremiah uses the Jewish method.

i. "It was customary for the Babylonians to consider the first year of a king's reign as the year of accession and to call the next year the first year . . . Having spent most of his life in Babylon, it is only natural that Daniel should use a Babylonian form of chronology." (Walvoord)

f. And the Lord gave Jehoiakim king of Judah into his hand: In this 597 B.C. deportation, Jehoiakim, Ezekiel and others were taken away. This deportation is described in 2 Kings 24:14-16.

i. Though Judah is conquered, God's hand is obvious; He is in command. This was prophesied in Isaiah 39:7: And they shall take away some of your sons who will descend from you, whom you will beget; and they shall be eunuchs in the palace of the king of Babylon. This prophecy leads some to think Daniel and his companions were made eunuchs. Certainly, the Hebrew term saris was used of literal eunuchs; but the word derives from a phrase that simply means to be a servant of the king. It wasn't exclusively applied to literal eunuchs.

ii. Why did the LORD give Judah into the hands of the Babylonians? The two main reasons for the captivity were Israel's idolatry, and their failure to observe the sabbaths for the land (Leviticus 25:1-7 and 26:2-35). This shows that God always settles accounts with those who refuse to respond to His warnings. In the 587 B.C. invasion, the city of Jerusalem and the temple were destroyed (2 Kings 25:9-10).

g. Some of the articles of the house of God: Nebuchadnezzar did not take all the furnishings of the temple, only some. The rest were either hidden before Nebuchadnezzar came or brought to Babylon later.

i. The confiscation of these items and their deposit in a Babylonian temple was a dramatic declaration by Nebuchadnezzar saying, "my god is better than your God." Was the God of Israel able to vindicate Himself?

ii. This was a low time for Judah and God's people. It seemed that the God of Israel lost out to the gods of Assyria, Egypt, and Babylon. The Book of Daniel shows God vindicating Himself at a time when the conquest of Israel might have brought His reputation into disrepute.

B. Babylon's system of indoctrination.

1. (3-4) The best and the brightest of Jerusalem's young men are chosen and taken to Babylon.

Then the king instructed Ashpenaz, the master of his eunuchs, to bring some of the children of Israel and some of the king's descendants and some of the nobles, young men in whom there was no blemish, but good-looking, gifted in all wisdom, possessing knowledge and quick to understand, who had ability to serve in the king's palace, and whom they might teach the language and literature of the Chaldeans.

a. Bring some of the children of Israel: Nebuchadnezzar not only confiscated holy things from the temple, but the shining lights of Judah's future as well (young men perhaps 13-17 years old).

i. Walvoord on the phrase king's descendants: "The Hebrew for the princes is a Persian word, partemim, which is cited as another proof for a late date of Daniel. However, inasmuch as Daniel lived in his latter years under Persian government as a high official, there is nothing strange about an occasional Persian word."

b. Who had the ability to serve in the king's palace: Nebuchadnezzar showed himself a wise administrator, and a shrewd tactician. Taking these young men as hostages reminded the people back in Jerusalem that they should not revolt against recently imposed Babylonian rule.

2. (5-7) In Babylon, the Hebrew youths are groomed for the civil service.

And the king appointed for them a daily provision of the king's delicacies and of the wine which he drank, and three years of training for them, so that at the end of that time they might serve before the king. Now from among those of the sons of Judah were Daniel, Hananiah, Mishael, and Azariah. To them the chief of the eunuchs gave names: he gave Daniel the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abed-Nego.

a. The king appointed for them a daily provision of the king's delicacies: It was a given that the Babylonian government would provide for these young men in training. Yet, to have the same food and wine prepared for the king was intended as a special honor.

i. In the ancient world much more than the modern world, there was a huge difference between the food enjoyed by the elite and what common people ate.

b. To them the chief of the eunuchs gave names: Daniel tells us of four of these youths, and their new Babylonian names.

i. The name Daniel (meaning God is my judge) was changed to Belteshazzar (meaning Bel's prince).

ii. The name Hannaniah (meaning Beloved by the LORD) was changed to Shadrach (meaning Illumined by Sun-god).

iii. The name Mishael (meaning Who is as God) was changed to Meshach (meaning Who is like Venus).

iv. The name Azariah (meaning The LORD is my help) was changed to Abed-Nego (meaning Servant of Nego).

c. Three years of training for them: The purpose of the food, names and education was simple. This was an effort at total indoctrination, working to make these young Jewish men leave behind their Hebrew God and culture. Undoubtedly, Nebuchadnezzar wanted to communicate to these young men, "look to me for everything." Daniel and his friends refused, insisting that they look to God.

i. Calvin wrote that Nebuchadnezzar knew that the Jews were a stiff-necked and obstinate people, and that he used the sumptuous food to soften up the captives.

ii. Satan uses a similar strategy against believers today, wanting to indoctrinate us into the world system. Satan wants us to:

· Feed on what the world offers

· Identify ("name") ourselves in reference to the world

· Educate ourselves in the ways of the world

3. (8) Daniel's decision to be faithful.

But Daniel purposed in his heart that he would not defile himself with the portion of the king's delicacies, nor with the wine which he drank; therefore he requested of the chief of the eunuchs that he might not defile himself.

a. That he would not defile himself: The ancient Hebrew word defile carries the thought of polluting or staining (see also Isaiah 59:3, Zephaniah 3:1, and Malachi 1:7). That Daniel requested that he might not defile himself implies that he explained the spiritual basis for his request. He didn't make it seem that he wanted to avoid the king's food out of other reasons.

i. Therefore he requested: Isn't Daniel making a big deal over a little thing? Yes, but the only way to go on with God is by being faithful in little things. We might ask, "Daniel, why bring religion into it?" But Daniel realized that his relationship with God touched every area of his life, even what he ate. Significantly, the very root of sin goes back to eating forbidden food.

b. That he might not defile himself: Why did Daniel and his friends consider the king's food defiled? First, it undoubtedly was not kosher. Second, it was probably sacrificed to idols. Third, it implied fellowship with Babylon's cultural system.

i. Daniel did not object to the name given to him, because he knew whom he was - you could call him what you liked. Daniel did not object to the Babylonian education, because he knew what he believed. Daniel did object to the food from the king's table, because it to eat it was direct disobedience to God's word.

ii. "By eastern standards to share a meal was to commit one's self to friendship; it was of covenant significance." (Baldwin)

iii. Nor with the wine which he drank: God did not forbid drinking wine. Nevertheless, in pagan cultures most wine and meat was dedicated to the gods, so Daniel refused it.

c. Therefore he requested: Daniel made a remarkably courageous decision, especially when we think of all the reasons why it was a hard decision to make.

i. The king ordered the menu. Rejecting the menu was rejecting the king, and could result in severe punishment.

ii. Refusing the food might have branded them as being uncooperative, and spoiled all chances of advancement (many other Hebrew youths did eat the food).

iii. There was a real threat of punishment. Ancient kings were well known for the severe and often sadistic punishments against those who crossed them. Nebuchadnezzar was capable of great cruelty. He murdered the sons of one king of Judah before the king's eyes; then immediately gouged out the eyes of the king, so his last memory would always be the murder of his sons (Jeremiah 39:6-7). Other rulers of Judah were literally roasted to death over a fire (Jeremiah 29:22).

iv. The food itself was no doubt pretty attractive, and seemed a much better alternative than eating a vegetarian diet and water for three years.

v. Mere distance made this challenging. Separated from family and home, it was easy to compromise.

vi. It was easy to think that God had let them down by allowing them to be carried away into Babylon. Why should they risk their necks for a God who let them down? Many Christians have a mentality that says, "God, you do right by me, and I'll do right by you." Of course, God will always do right by us; but we don't always know what is right for us.

d. Daniel purposed in his heart: In this, Daniel illustrates how to conquer a difficult trial and glorify God before others in the midst of testing.

i. First, the heart must be set. Daniel purposed in his heart, making up his mind beforehand that he would not compromise.

ii. The life must be winning. Daniel found favor with his superiors.

iii. Protest must be courteous - Daniel requested. He made a polite request, showing discretion. Making a stand for Jesus Christ does not mean we must be obnoxious.

iv. Self-denial must be sought. Daniel and his friends knew this would cost them something, yet they were willing. "Be ready for a bad name; be willing to be called a bigot; be prepared for the loss of friendships; be prepared for anything so long as you can stand fast by Him who bought you with His precious blood." (Spurgeon)

v. The test must be boldly put. "I think that a Christian man should be willing to be tried; he should be pleased to let his religion be put to the test. 'There,' says he, 'hammer away if you like.' Do you want to be carried to heaven on a feather bed? Do you want always to be protected from everybody's sneer and frown; and to go to heaven as if you were riding in the procession on Lord Mayor's day?" (Spurgeon)

C. The results of Daniel's courageous decision.

1. (9) God gives Daniel favor and goodwill with the authorities.

Now God had brought Daniel into the favor and goodwill of the chief of the eunuchs.

a. God had brought Daniel into the favor: God will never abandon us when we stand for Him. Daniel entrusted himself to God, and God came through - though it was no doubt a stretching experience for Daniel and his friends.

b. Into the favor and goodwill of the chief: God moved upon the authorities so they would regard Daniel with goodwill; but God also worked through the wise actions of Daniel to cultivate this goodwill.

2. (10-13) Daniel suggests a plan.

And the chief of the eunuchs said to Daniel, "I fear my lord the king, who has appointed your food and drink. For why should he see your faces looking worse than the young men who are your age? Then you would endanger my head before the king." So Daniel said to the steward whom the chief of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, "Please test your servants for ten days, and let them give us vegetables to eat and water to drink. "Then let our appearance be examined before you, and the appearance of the young men who eat the portion of the king's delicacies; and as you see fit, so deal with your servants."

a. Please test your servants: Daniel saw the situation through the steward's eyes, and addressed his legitimate concerns. He wouldn't let the chief of the eunuchs pay the price for Daniel's conscience. In it all, Daniel was willing to put himself and his faith in God to the test.

i. There is something so reasonable about Daniel's approach. He could have gone on a hunger strike; he could have started throwing over banquet tables. Instead he made a polite request, made it to the right person and said, "Put us to the test."

ii. In this sense we might say that Daniel made a godly and wise compromise with the chief of the eunuchs. He certainly did not compromise in an ungodly way, but he showed the wisdom James 3:17 speaks about: But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy.

iii. "Martyrs by proxy, who have such strong convictions that they think it somebody else's duty to run risk for them, are by no means unknown." (Maclaren)

iv. "It is of no use for a man to say, 'I have made up my mind upon certain things,' and to keep doggedly fighting over those matters, while, at the same time, the whole of his life is unkind, ungenerous, and unlovable. Yes, by all manner of means be a martyr if you like; but do not martyr everybody else." (Spurgeon)

b. Vegetables to eat and water to drink: Vegetables refers to all kinds of grains and plants, not strictly vegetables. Basically, this was a vegetarian diet, chosen because none of the meat was butchered in a kosher manner or was sacrificed to idols.

i. Was Daniel presumptuous or testing God when he put God to the test? Not at all, because he had both a command to obey and a promise to trust. Exodus 23:25 says, So you shall serve the LORD your God, and He will bless your bread and your water.

3. (14-16) Daniel and his companions are blessed for their faithfulness.

So he consented with them in this matter, and tested them ten days. And at the end of ten days their features appeared better and fatter in flesh than all the young men who ate the portion of the king's delicacies. Thus the steward took away their portion of delicacies and the wine that they were to drink, and gave them vegetables.

a. So he consented with them in this matter: This was the hand of God at work. The chief of the eunuchs had all the "power" in this situation; Daniel and his friends seemed to be completely at his mercy. Yet God moved upon this man, and he consented with them in this matter.

b. Their features appeared better and fatter: This was the hand of God at work. There was no biological reason why a vegetarian diet should make them appear better and fatter. Perhaps their diet would have made them appear the same as the other Jewish young men who ate the king's food, but not better and fatter.

4. (17-21) Daniel and his companions are blessed and promoted.

As for these four young men, God gave them knowledge and skill in all literature and wisdom; and Daniel had understanding in all visions and dreams. Now at the end of the days, when the king had said that they should be brought in, the chief of the eunuchs brought them in before Nebuchadnezzar. Then the king interviewed them, and among them all none was found like Daniel, Hananiah, Mishael, and Azariah; therefore they served before the king. And in all matters of wisdom and understanding about which the king examined them, he found them ten times better than all the magicians and astrologers who were in all his realm. Thus Daniel continued until the first year of King Cyrus.

a. God gave them knowledge and skill: The special intellectual ability of Daniel and his companions was not due to their diet, but to the special intervention of the LORD.

i. Some think their diet had a direct effect on their knowledge. Trapp says, "This slender diet was some help to their studies; for loaden bellies make leaden wits." Nevertheless, surely the key was spiritual.

ii. These young Jewish men gave themselves to the LORD in a remarkable way and God blessed them in a remarkable way. J. Edwin Orr remembered something Billy Brice said to him: "Edwin, if Christians would only give over and above their reasonable service, the Lord would give over and above the usual blessing." Daniel and his friends understood this principle, and God blessed them for acting on it.

b. Daniel had understanding in all visions and dreams: This shows that purity of heart and faithfulness to God come before enlightenment in divine mysteries. Daniel will later receive great revelation, but now he simply shows himself a dedicated follower of God.

c. None was found like Daniel, Hananiah, Mishael, and Azariah: These young men from Jerusalem were immersed in the study of Babylonian culture, literature and religion; yet they remained faithful to God. The work of the prophets like Jeremiah, Zephaniah and Habakkuk had not been in vain. They were in Babylon, but not of Babylon.

i. We can infer that Daniel and his friends were well trained by their parents. We must train our children this way.

d. Thus Daniel continued until the first year of King Cyrus: Daniel had a long, successful career in the worst of circumstances. He worked for tyrants who thought nothing of killing their staff and advisors, much less firing them. His employer suffered the worst kind of hostile takeover when the Medo-Persian Empire conquered the Babylonian Empire. The seeds of his great success are evident in the very first chapter of the Book of Daniel.

i. Daniel and his friends show us that inner conviction can overcome any outer pressure, and that God-honoring convictions yield God-given rewards.

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Daniel (Book Introduction)

DANIEL, that is, "God is my judge"; probably of the blood royal (compare Dan 1:3, with 1Ch 3:1, where a son of David is named so). Jerusalem may have been his birthplace (though Dan 9:24, "thy holy city," does not necessarily imply this). He was carried to Babylon among the Hebrew captives brought thither by Nebuchadnezzar at the first deportation in the fourth year of Jehoiakim. As he and his three companions are called (Dan 1:4) "children," he cannot have been more than about twelve years old when put in training, according to Eastern etiquette, to be a courtier (Dan 1:3, Dan 1:6). He then received a new name, by which it was usual to mark a change in one's condition (2Ki 23:34; 2Ki 24:17; Ezr 5:14; Est 2:7), Belteshazzar, that is, "a prince favored by Bel" (Dan 1:7). His piety and wisdom were proverbial among his countrymen at an early period; probably owing to that noble proof he gave of faithfulness, combined with wisdom, in abstaining from the food sent to him from the king's table, as being polluted by the idolatries usual at heathen banquets (Dan 1:8-16). Hence Ezekiel's reference to him (Eze 14:14, Eze 14:20; Eze 28:3) is precisely of that kind we should expect; a coincidence which must be undesigned. Ezekiel refers to him not as a writer, but as exhibiting a character righteous and wise in discerning secrets, in those circumstances now found in his book, which are earlier than the time when Ezekiel wrote. As Joseph rose in Egypt by interpreting Pharaoh's dreams, so Daniel, by interpreting Nebuchadnezzar's, was promoted to be governor of Babylonia, and president of the Magian priest-caste. Under Evil-merodach, Nebuchadnezzar's successor, as a change of officers often attends the accession of a new king, Daniel seems to have had a lower post, which led him occasionally to be away from Babylon (Dan 8:2, Dan 8:27). Again he came into note when he read the mystic writing of Belshazzar's doom on the wall on the night of that monarch's impious feast. BEROSUS calls the last Babylonian king Nabonidus and says he was not killed, but had an honorable abode in Carmania assigned to him, after having surrendered voluntarily in Borsippa. RAWLINSON has cleared up the discrepancy from the Nineveh inscription. Belshazzar was joint king with his father, Evil-merodach or Nabonidus (called Minus in the inscriptions), to whom he was subordinate. He shut himself up in Babylon, while the other king took refuge elsewhere, namely, in Borsippa. BEROSUS gives the Chaldean account, which suppresses all about Belshazzar, as being to the national dishonor. Had Daniel been a late book, he would no doubt have taken up the later account of BEROSUS. If he gave a history differing from that current in Babylonia, the Jews of that region would not have received it as true. Darius the Mede, or Cyaxares II, succeeded and reigned two years. The mention of this monarch's reign, almost unknown to profane history (being eclipsed by the splendor of Cyrus) is an incidental proof that Daniel wrote as a contemporary historian of events which he knew, and did not borrow from others. In the third year of Cyrus he saw the visions (the tenth through twelfth chapters) relating to his people down to the latest days and the coming resurrection. He must have been about eighty-four years old at this time. Tradition represents Daniel as having died and been buried at Shushan. Though his advanced age did not allow him to be among those who returned to Palestine, yet he never ceased to have his people's interests nearest to his heart (Dan. 9:3-19; Dan 10:12).

AUTHENTICITY OF THE BOOK OF DANIEL. Dan 7:1, Dan 7:28; Dan 8:2; Dan 9:2; Dan 10:1-2; Dan 12:4-5, testify that it was composed by Daniel himself. He does not mention himself in the first six chapters, which are historical; for in these it is not the author, but the events which are the prominent point. In the last six, which are prophetical, the author makes himself known, for here it was needed, prophecy being a revelation of words to particular men. It holds a third rank in the Hebrew canon: not among the prophets, but in the Hagiographa (Chetubim), between Esther and Ezra, books like it relating to the captivity; because he did not strictly belong to those who held exclusively the profession of "prophets" in the theocracy, but was rather a "seer," having the gift, but not the office of prophet. Were the book an interpolated one, it doubtless would have been placed among the prophets. Its present position is a proof of its genuineness, as it was deliberately put in a position different from that where most would expect to find it. Placed between Esther, and Ezra and Nehemiah, it separated the historical books of the time after the captivity. Thus, Daniel was, as BENGEL calls him, the politician, chronologer, and historian among the prophets. The Psalms also, though many are prophetical, are ranked with the Hagiographa, not with the prophets; and the Revelation of John is separated from his Epistles, as Daniel is from the Old Testament prophets. Instead of writing in the midst of the covenant people, and making them the foreground of his picture, he writes in a heathen court, the world kingdoms occupying the foreground, and the kingdom of God, though ultimately made the most significant, the background. His peculiar position in the heathen court is reflected in his peculiar position in the canon. As the "prophets" in the Old Testament, so the epistles of the apostles in the New Testament were written by divinely commissioned persons for their contemporaries. But Daniel and John were not in immediate contact with the congregation, but isolated and alone with God, the one in a heathen court, the other on a lonely isle (Rev 1:9). PORPHYRY, the assailant of Christianity in the third century, asserted that the Book of Daniel was a forgery of the time of the Maccabees (170-164 B.C.), a time when confessedly there were no prophets, written after the events as to Antiochus Epiphanes, which it professes to foretell; so accurate are the details. A conclusive proof of Daniel's inspiration, if his prophecies can be shown to have been before the events. Now we know, from JOSEPHUS [Antiquities, 10.11.7], that the Jews in Christ's days recognized Daniel as in the canon. Zechariah, Ezra, and Nehemiah, centuries before Antiochus, refer to it. Jesus refers to it in His characteristic designation, "Son of man," Mat 24:30 (Dan 7:13); also expressly by name, and as a "prophet," in Mat 24:15 (compare Mat 24:21, with Dan 12:1, &c.); and in the moment that decided His life (Mat 26:64) or death, when the high priest adjured him by the living God. Also, in Luk 1:19-26, "Gabriel" is mentioned, whose name occurs nowhere else in Scripture, save in Dan 8:16; Dan 9:21. Besides the references to it in Revelation, Paul confirms the prophetical part of it, as to the blasphemous king (Dan 7:8, Dan 7:25; Dan 11:36), in 1Co 6:2; 2Th 2:3-4; the narrative part, as to the miraculous deliverances from "the lions" and "the fire," in Heb 11:33-34. Thus the book is expressly attested by the New Testament on the three points made the stumbling-block of neologists--the predictions, the narratives of miracles, and the manifestations of angels. An objection has been stated to the unity of the book, namely, that Jesus quotes no part of the first half of Daniel. But Mat 21:44 would be an enigma if it were not a reference to the "stone that smote the image" (Dan 2:34-35, Dan 2:44-45). Thus the New Testament sanctions the second, third, sixth, seventh, and eleventh chapters. The design of the miracles in the heathen courts where Daniel was, as of those of Moses in Egypt, was to lead the world power, which seemed to be victorious over the theocracy, to see the essential inner superiority of the seemingly fallen kingdom of God to itself, and to show prostrate Israel that the power of God was the same as of old in Egypt. The first book of Maccabees (compare 1 Maccabees 1:24; 9:27, 40, with Dan 12:1; Dan 11:26, of the Septuagint) refers to Daniel as an accredited book, and even refers to the Septuagint Alexandrian version of it. The fact of Daniel having a place in the Septuagint shows it was received by the Jews at large prior to the Maccabean times. The Septuagint version so arbitrarily deviated from the Hebrew Daniel, that Theodotius' version was substituted for it in the early Christian Church. JOSEPHUS [Antiquities, 11.8.5] mentions that Alexander the Great had designed to punish the Jews for their fidelity to Darius, but that Jaddua (332 B.C.), the high priest, met him at the head of a procession and averted his wrath by showing him Daniel's prophecy that a Grecian monarch should overthrow Persia. Certain it is, Alexander favored the Jews, and JOSEPHUS' statement gives an explanation of the fact; at least it shows that the Jews in JOSEPHUS' days believed that Daniel was extant in Alexander's days, long before the Maccabees. With Jaddua (high priest from 341-322 B.C.) the Old Testament history ends (Neh 12:11). (The register of the priests and Levites was not written by Nehemiah, who died about 400 B.C., but was inserted with divine sanction by the collectors of the canon subsequently.) An objection to Daniel's authenticity has been rested on a few Greek words found in it. But these are mostly names of Greek musical instruments, which were imported by Greece from the East, rather than vice versa. Some of the words are derived from the common Indo-Germanic stock of both Greek and Chaldee: hence their appearance in both tongues. And one or two may have come through the Greeks of Asia Minor to the Chaldee. The fact that from the fourth verse of the second chapter to the end of the seventh, the language is Chaldee, but the rest Hebrew, is not an argument against, but for, its authenticity. So in Ezra the two languages are found. The work, if that of one author, must have been composed by someone in the circumstances of Daniel, that is, by one familiar with both languages. No native-born Hebrew who had not lived in Chaldea would know Chaldee so well as to use it with the same idiomatic ease as his native tongue; the very impurities in Daniel's use of both are just such as were natural to one in his circumstances, but unnatural to one in a later age, or to one not half Hebrew, half Chaldean in residence as Daniel was. Those parts of Daniel which concern the whole world are mostly Chaldee, then the language of the world empire. So Greek was made the language of the New Testament, which was designed for the whole world. Those affecting the Jews, mostly Hebrew; and this not so impure as that of Ezekiel. His Chaldee is a mixture of Hebrew and Aramaic. Two predictions alone are enough to prove to us that Daniel was a true prophet. (1) That his prophecies reach beyond Antiochus; namely, he foretells the rise of the four great monarchies, Babylon, Medo-Persia, Greece, and Rome (the last not being in Daniel's time known beyond the precincts of Italy, or rather of Latium), and that no other earthly kingdom would subvert the fourth, but that it would divide into parts. All this has come to pass. No fifth great earthly monarchy has arisen, though often attempted, as by Charlemagne, Charles V, and Napoleon. (2) The time of Messiah's advent, as dated from a certain decree, His being cut off, and the destruction of the city. "He who denies Daniel's prophecies," says SIR ISAAC NEWTON, "undermines Christianity, which is founded on Daniel's prophecies concerning Christ."

CHARACTERISTICS OF DANIEL. The vision mode of revelation is the exception in other prophets, the rule in Daniel. In Zechariah (Zec. 1:1-6:15), who lived after Daniel, the same mode appears, but the other form from the seventh chapter to the end. The Revelation of St. John alone is perfectly parallel to Daniel, which may be called the Old Testament Apocalypse. In the contents too there is the difference above noticed, that he views the kingdom of God from the standpoint of the world kingdoms, the development of which is his great subject. This mode of viewing it was appropriate to his own position in a heathen court, and to the relation of subjection in which the covenant-people then stood to the world powers. No longer are single powers of the world incidentally introduced, but the universal monarchies are the chief theme, in which the worldly principle, opposed to the kingdom of God, manifests itself fully. The near and distant are not seen in the same perspective, as by the other prophets, who viewed the whole future from the eschatological point; but in Daniel the historical details are given of that development of the world powers which must precede the advent of the kingdom [AUBERLEN].

SIGNIFICANCE OF THE BABYLONIAN CAPTIVITY. The exile is the historical basis of Daniel's prophecies, as Daniel implies in the first chapter, which commences with the beginning, and ends with the termination, of the captivity (Dan 1:1, Dan 1:21; compare Dan 9:1-2). A new stage in the theocracy begins with the captivity. Nebuchadnezzar made three incursions into Judah. The first under Jehoiakim (606 B.C.), in which Daniel was carried away, subjected the theocracy to the Babylonian world power. The second (598 B.C.) was that in which Jehoiachin and Ezekiel were carried away. In the third (588 B.C.), Nebuchadnezzar destroyed Jerusalem and carried away Zedekiah. Originally, Abraham was raised out of the "sea" (Dan 7:2) of the nations, as an island holy to God, and his seed chosen as God's mediator of His revelations of love to mankind. Under David and Solomon, the theocracy, as opposed to the heathen power, attained its climax in the Old Testament, not only being independent, but lord of the surrounding nations; so that the period of these two kings was henceforth made the type of the Messianic. But when God's people, instead of resting on Him, seek alliance with the world power, that very power is made the instrument of their chastisement. So Ephraim (722 B.C.) fell by Assyria; and Judah also, drawn into the sphere of the world's movements from the time of Ahaz, who sought Assyrian help (740 B.C., Isa. 7:1-25) at last fell by Babylon, and thenceforth has been more or less dependent on the world monarchies, and so, till Messiah, was favored with no revelations from the time of Malachi (four hundred years). Thus, from the beginning of the exile, the theocracy, in the strict sense, ceased on earth; the rule of the world powers superseding it. But God's covenant with Israel remains firm (Rom 11:29); therefore, a period of blessing under Messiah's kingdom is now foretold as about to follow their long chastisement. The exile thus is the turning point in the history of the theocracy, which ROOS thus divides: (1) From Adam to the exodus out of Egypt. (2) From the exodus to the beginning of the Babylonian captivity. (3) From the captivity to the millennium. (4) From the millennium to the end of the world. The position of Daniel in the Babylonian court was in unison with the altered relations of the theocracy and the world power, which new relation was to be the theme of his prophecy. Earlier prophets, from the standpoint of Israel, treated of Israel in its relation to the world powers; Daniel, from Babylon, the center of the then world power, treats of the world powers in their relation to Israel. His seventy years' residence in Babylon, and his high official position there, gave him an insight into the world's politics, fitting him to be the recipient of political revelations; while his spiritual experiences, gained through Nebuchadnezzar's humiliation, Belshazzar's downfall, and the rapid decay of the Babylonian empire itself, as well as the miraculous deliverances of himself and his friends (the third through sixth chapters), all fitted him for regarding things from the spiritual standpoint, from which the world's power appears transient, but the glory of God's kingdom eternal. As his political position was the body, the school of magicians in which he had studied for three years (Dan 1:4-5) was the soul; and his mind strong in faith and nourished by the earlier prophecies (Dan 9:2), the spirit of his prophecy, which only waited for the spirit of revelation from above to kindle it. So God fits His organs for their work. AUBERLEN compares Daniel to Joseph: the one at the beginning, the other at the end of the Jewish history of revelation; both representatives of God and His people at heathen courts; both interpreters of the dim presentiments of truth, expressed in God-sent dreams, and therefore raised to honor by the powers of the world: so representing Israel's calling to be a royal priesthood among the nations; and types of Christ, the true Israel, and of Israel's destination to be a light to lighten the whole Gentile world, as Rom 11:12, Rom 11:15 foretells. As Achilles at the beginning, and Alexander at the end, of Grecian history are the mirrors of the whole life of the Hellenic people, so Joseph and Daniel of Israel.

CONTENTS OF THE BOOK. Historical and biographical introduction in the first chapter. Daniel, a captive exile, is representative of his nation in its servitude and exile: while his heavenly insight into dreams, far exceeding that of the magi, represents the divine superiority of the covenant-people over their heathen lords. The high dignities, even in the world, which he thereby attained, typify the giving of the earth-kingdom at last "to the people of the saints of the Most High" (Dan 7:27). Thus Daniel's personal history is the typical foundation of his prophecy. The prophets had to experience in themselves, and in their age, something of what they foretold about future times; just as David felt much of Christ's sufferings in his own person (compare Hos 1:2-11; Hos 2:3). So Jon. 1:1-17, &c. [ROOS]. Hence biographical notices of Daniel and his friends are inserted among his prophecies. The second through twelfth chapters contain the substance of the book, and consist of two parts. The first (the second through seventh chapters) represents the development of the world powers, viewed from a historical point. The second (the eighth through twelfth chapters), their development in relation to Israel, especially in the future preceding Christ's first advent, foretold in the ninth chapter. But prophecy looks beyond the immediate future to the complete fulfilment in the last days, since the individual parts in the organic history of salvation cannot be understood except in connection with the whole. Also Israel looked forward to the Messianic time, not only for spiritual salvation, but also for the visible restoration of the kingdom which even now we too expect. The prophecy which they needed ought therefore to comprise both, and so much of the history of the world as would elapse before the final consummation. The period of Daniel's prophecies, therefore, is that from the downfall of the theocracy at the captivity till its final restoration, yet future--the period of the dominion of the world powers, not set aside by Christ's first coming (Joh 18:36; for, to have taken the earth-kingdom then, would have been to take it from Satan's hands, Mat 4:8-10), but to be superseded by His universal and everlasting kingdom at His second coming (Rev 11:15). Thus the general survey of the development and final destiny of the world powers (the second through seventh chapters) fittingly precedes the disclosures as to the immediate future (the eighth through twelfth chapters). Daniel marks the division by writing the first part in Chaldee, and the second, and the introduction, in Hebrew; the former, referring to the powers of the world, in the language of the then dominant world power under which he lived; the latter, relating to the people of God, in their own language. An interpolator in a later age would have used Hebrew, the language of the ancient prophets throughout, or if anywhere Aramaic, so as to be understood by his contemporaries, he would have used it in the second rather than in the first part as having a more immediate reference to his own times [AUBERLEN].

JFB: Daniel (Outline)

• THE BABYLONIAN CAPTIVITY BEGINS; DANIEL'S EDUCATION AT BABYLON, &C. (Dan. 1:1-21)
• NEBUCHADNEZZAR'S DREAM: DANIEL'S INTERPRETATION OF IT, AND ADVANCEMENT. (Dan. 2:1-49)
• NEBUCHADNEZZAR'S IDOLATROUS IMAGE; SHADRACH, MESHACH, AND ABED-NEGO ARE DELIVERED FROM THE FURNACE. (Dan. 3:1-30)
• EDICT OF NEBUCHADNEZZAR CONTAINING HIS SECOND DREAM, RELATING TO HIMSELF. (Dan. 4:1-37)
• BELSHAZZAR'S IMPIOUS FEAST; THE HANDWRITING ON THE WALL INTERPRETED BY DANIEL OF THE DOOM OF BABYLON AND ITS KING. (Dan. 5:1-31)
• DARIUS' DECREE: DANIEL'S DISOBEDIENCE, AND CONSEQUENT EXPOSURE TO THE LION'S: HIS DELIVERANCE BY GOD, AND DARIUS' DECREE. (Dan. 6:1-28)
• VISION OF THE FOUR BEASTS. (Dan. 7:1-28)
• VISION OF THE RAM AND HE-GOAT: THE TWENTY-THREE HUNDRED DAYS OF THE SANCTUARY BEING TRODDEN DOWN. (Dan. 8:1-27)
• DANIEL'S CONFESSION AND PRAYER FOR JERUSALEM: GABRIEL COMFORTS HIM BY THE PROPHECY OF THE SEVENTY WEEKS. (Dan. 9:1-27)
• DANIEL COMFORTED BY AN ANGELIC VISION. (Dan. 10:1-21)
• CONCLUSION OF THE VISION (TENTH THROUGH TWELFTH CHAPTERS) AND EPILOGUE TO THE BOOK. (Dan 12:1-13)

TSK: Daniel 1 (Chapter Introduction)

Overview

Dan 1:1, Jehoiakim’s captivity; Dan 1:3, Ashpenaz takes Daniel, Hananiah, Mishael, and Azariah; v.8, They refusing the king’s portion do prosper with pulse and water; v.17, Their proficiency in wisdom.

Poole: Daniel (Book Introduction)

BOOK OF DANIEL

THE ARGUMENT

IN Daniel and his prophecy, observe these things for the better understanding of this book, and the mind of God in it:

1. As to the author; First, He was a prophet, as appears in the little stone cut out of the mountain without hands, meaning Christ the Messiah and his kingdom, what he should do, chapter 2; likewise chapter 7 to the end of the book: the first six chapters are historical, the last six prophetical. Secondly, As to his lineage, he was one of the royal seed. Thirdly, He was a captive. Fourthly, He was rarely qualified for piety, wisdom, beauty. Fifthly, As to his education, he was trained for three years in learning. Sixthly, His advancement for his parts and wisdom. Seventhly, He was faithful and blameless in the place of honour to which he was preferred. Eighthly, His care and kindness for his companions; he procured their promotion also. Ninthly, His singular holiness and power with God in prayer, Eze 14:14 . Tenthly, His faithfulness and constancy in the worship of God, maugre the envy and persecution of his enemies. Eleventhly, The strange providence of God in his preservation and deliverance. Twelfthly, His signal integrity and flourishing state under several kings’ reigns, even in critical times and great changes, unto his old age, and beyond the seventy years of captivity.

2. AS to the book itself, both the historical and prophetical part of it, especially the latter, we find, First. Great variety in them. Secondly, Famous predictions; of the Messiah, of dreadful wars, of fearful desolations to countries, and the Jewish nation in particular, for putting Christ to death; great persecutions of the church, by the Grecians and Romans especially, in which Antiochus and antichrist are pointed at. These things are all of such weighty consideration, that our blessed Saviour calls for especial understanding in the reading even of one part of it, Mat 24:15 . His chronology and calculations may be called the key of time, relating to the church’ s sufferings and deliverances. Daniel was the greatest favourite we read of, namely, of the King of heaven, Dan 9:23 10:11 , and of the greatest kings then on earth. He was the noblest pattern of a public heart for the church of God, for whose affliction he was deeply afflicted in the midst of his court honours and employments.

Poole: Daniel 1 (Chapter Introduction)

DANIEL CHAPTER 1

Jehoiakim’ s captivity, Dan 1:1,2 . By the king of Babylon’ s order the master of the eunuchs taketh Daniel, Hananiah, Mishael, and Azariah, to instruct them, and changeth their names, Dan 1:3-7 . They refusing to eat of the king’ s meat thrive upon pulse and water, Dan 1:8-16 . Their proficiency in wisdom, Dan 1:17-21 .

Comparing this with 2Ki 24:1 , and with 2Ch 36:6 , the meaning is, after the Lord had taken away that good king Josiah for the sins of Judah and Manasseh, which were very great, by Pharaoh-necho king of Egypt, the people of the land took Jehoahaz the son of Josiah, and made him king; he reigned but three months, wherein he did so much evil in the sight of the Lord, that the said Pharaoh-necho put him in bands at Riblah, and afterwards carried him to Egypt, where he died, and made Eliakim his brother king in his stead, and turned his name to Jehoiakim; he became Nebuchadnezzar’ s servant three years, for that king of Babylon had overthrown Pharaoh’ s army at Carchemish by the river Euphrates. Jehoiakim rebelling against Nebuchadnezzar, made him come up from Babylon and take Jehoiakim, and bind him in fetters to carry him to Babylon; of whom, and his death and burial, you have a sad account, Jer 22:17-19 .

MHCC: Daniel (Book Introduction)

Daniel was of noble birth, if not one of the royal family of Judah. He was carried captive to Babylon in the fourth year of Jehoiachin, B. C. 606, when a youth. He was there taught the learning of the Chaldeans, and held high offices, both under the Babylonian and Persian empires. He was persecuted for his religion, but was miraculously delivered; and lived to a great age, as he must have been about ninety-four years old at the time of the last of his visions. The book of Daniel is partly historical, relating various circumstances which befell himself and the Jews, at Babylon; but is chiefly prophetical, detailing visions and prophecies which foretell numerous important events relative to the four great empires of the world, the coming and death of the Messiah, the restoration of the Jews, and the conversion of the Gentiles. Though there are considerable difficulties in explaining the prophetical meaning of some passages in this book, we always find encouragement to faith and hope, examples worthy of imitation, and something to direct our thoughts to Christ Jesus upon the cross and on his glorious throne.

MHCC: Daniel 1 (Chapter Introduction)

(Dan 1:1-7) The captivity of Daniel and his companions.

(Dan 1:8-16) Their refusal to eat the king's meat.

(Dan 1:17-21) Their improvement in wisdom.

Matthew Henry: Daniel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Daniel

The book of Ezekiel left the affairs of Jerusalem under a doleful aspect, all in ruins, but with a joyful prospect of all in glory again. This of Daniel fitly follows. Ezekiel told us what was seen, and what was foreseen, by him in the former years of the captivity: Daniel tells us what was seen, and foreseen, in the latter years of the captivity. When God employs different hands, yet it is about the same work. And it was a comfort to the poor captives that they had first one prophet among them and then another, to show them how long, and a sign that God had not quite cast them off. Let us enquire, I. Concerning this prophet His Hebrew name was Daniel, which signifies the judgment of God; his Chaldean name was Belteshazzar. He was of the tribe of Judah, and, as it should seem, of the royal family. He was betimes eminent for wisdom and piety. Ezekiel, his contemporary, but much his senior, speaks of him as an oracle when thus he upbraids the king of Tyre with his conceitedness of himself: Thou art wiser then Daniel, Eze 38:3. He is likewise there celebrated for success in prayer, when Noah, Daniel, and Job are reckoned as three men that had the greatest interest in heaven of any, Eze 14:14. He began betimes to be famous, and continued long so. Some of the Jewish rabbin are loth to acknowledge him to be a prophet of the higher form, and therefore rank his book among the Hagiographa , not among the prophecies, and would not have their disciples pay much regard to it. One reason they pretend is because he did not live such a mean mortified life as Jeremiah and some other of the prophets did, but lived like a prince, and was a prime-minister of state; whereas we find him persecuted as other prophets were (ch. 6), and mortifying himself as other prophets did, when he ate no pleasant bread (Dan 10:3), and fainting sick when he was under the power of the Spirit of prophecy, Dan 8:27. Another reason they pretend is because he wrote his book in a heathen country, and there had his visions, and not in the land of Israel; but, for the same reason, Ezekiel also must be expunged out of the roll of prophets. But the true reason is that he speaks so plainly of the time of the Messiah's coming that the Jews cannot avoid the conviction of it and therefore do not care to hear of it. But Josephus calls him one of the greatest of the prophets, nay, the angel Gabriel calls him a man greatly beloved. He lived long an active life in the courts and councils of some of the greatest monarchs the world ever had, Nebuchadnezzar, Cyrus, Darius; for we mistake of we confine the privilege of an intercourse with heaven to speculative men, or those that spend their time in contemplation; no, who was more intimately acquainted with the mind of God than Daniel, a courtier, a statesman, and a man of business? The Spirit, as the wind, blows where it lists. And, if those that have much to do in the world plead that as an excuse for the infrequency and slightness of their converse with God, Daniel will condemn them. Some have thought that he returned to Jerusalem, and was one of the masters of the Greek synagogue; but nothing of that appears in scripture; it is therefore generally concluded that he died in Persia at Susan, where he lived to be very old. II. Concerning this book. The first six chapters of it are historical, and are plain and easy; the last six are prophetical, and in them are many things dark, and hard to be understood, which yet would be more intelligible if we had a more complete history of the nations, and especially the Jewish nation, from Daniel's time to the coming of the Messiah. Our Saviour intimates the difficulty of apprehending the sense of Daniel's prophecies when, speaking of them, he says, Let him that readeth understand, Mat 24:15. The first chapter, and the first three verses of the second chapter, are in Hebrew; thence to the eighth chapter is in the Chaldee dialect; and thence to the end is in Hebrew. Mr. Broughton observes that, as the Chaldeans were kind to Daniel, and gave cups of cold water to him when he requested it, rather than the king's wine, God would not have them lose their reward, but made that language which they taught him to have honour in his writings through all the world, unto this day. Daniel, according to his computation, continues the holy story from the first surprising of Jerusalem by the Chaldean Babel, when he himself was carried away captive, until the last destruction of it by Rome, the mystical Babel, for so far forward his predictions look, Dan 9:27. The fables of Susannah, and of Bel and the Dragon, in both which Daniel is made a party, are apocryphal stories, which we think we have no reason to give any credit to, they being never found in the Hebrew or Chaldee, but only in the Greek, nor ever admitted by the Jewish church. There are some both of the histories and of the prophecies of this book that bear date in the latter end of the Chaldean monarchy, and others of both that are dated in the beginning of the Persian monarchy. But both Nebuchadnezzar's dream, which Daniel interpreted, and his own visions, point at the Grecian and Roman monarchies, and very particularly at the Jews' troubles under Antiochus, which it would be of great use to them to prepare for; as his fixing the very time for the coming of the Messiah was of use to all those that waited for the consolation of Israel, and is to us, for the confirming of our belief, That this is he who should come, and we are to look for no other.

Matthew Henry: Daniel 1 (Chapter Introduction)

This chapter gives us a more particular account of the beginning of Daniel's life, his original and education, than we have of any other of the prophets. Isaiah, Jeremiah, and Ezekiel, began immediately with divine visions; but Daniel began with the study of human learning, and was afterwards honoured with divine visions; such variety of methods has God taken in training up men for the service of his church. We have here, I. Jehoiakim's first captivity (Dan 1:1, Dan 1:2), in which Daniel, with others of the seed-royal, was carried to Babylon. II. The choice made of Daniel, and some other young men, to be brought up in the Chaldean literature, that they might be fitted to serve the government, and the provision made for them (Dan 1:3-7). III. Their pious refusal to eat the portion of the king's meat, and their determining to live upon pulse and water, which, having tried it, the master of the eunuchs allowed them to do, finding that it agreed very well with them (Dan 1:8-16). IV. Their wonderful improvement, above all their fellows, in wisdom and knowledge (Dan 1:17-21).

Constable: Daniel (Book Introduction)

Introduction

Background

In 605 B.C. Prince Nebuchadnezzar led the Babylonian army of his father Nabopolassar against the allied forces of Assyria and Egypt. He defeated them at Carchemish near the top of the Fertile Crescent. This victory gave Babylon supremacy in the ancient Near East. With Babylon's victory, Egypt's vassals, including Judah, passed under Babylonian control. Shortly thereafter that same year Nabopolassar died, and Nebuchadnezzar succeeded him as king. Nebuchadnezzar then moved south and invaded Judah, also in 605 B.C. He took some royal and noble captives to Babylon (Dan. 1:1-3) including Daniel, whose name means "God is my judge" or "God is judging" or "God will judge," plus some of the vessels from Solomon's temple (2 Chron. 36:7). This was the first of Judah's three deportations in which the Babylonians took groups of Judahites to Babylon. The king of Judah at that time was Jehoiakim (2 Kings 24:1-4).

@pict rend=gs.pixel ent=p27dan-1@

Jehoiakim's son Jehoiachin (also known as Jeconiah and Coniah) succeeded him in 598 B.C. Jehoichin reigned only three months and 10 days (2 Chron. 36:9). Nebuchadnezzar invaded Judah again. At the turn of the year, in 597 B.C., he took Jehoichin to Babylon along with most of Judah's remaining leaders and the rest of the national treasures including young Ezekiel (2 Kings 24:10-17; 2 Chron. 36:10).

A third and final deportation took place approximately 11 years later, in 586 B.C. Jehoikim's younger brother Zedekiah, whose name Nebuchadnezzar had changed to Mattaniah, was then Judah's puppet king. He rebelled against Babylon's sovereignty by secretly making a treaty with Pharaoh Hophra under pressure from Jewish nationalists (Jer. 37-38). After a two-year siege, Jerusalem fell. Nebuchadnezzar returned to Jerusalem, burned the temple, broke down the city walls, and took all but the poorest of the Jews captive to Babylon. He also took Zedekiah prisoner to Babylon after he executed his sons and put out the king's eyes at Riblah in Aramea (modern Syria; 2 Kings 24:18-25:24).

Scope

Daniel, the main character from whom this book gets its name, was probably only a teenager when he arrived in Babylon in 605 B.C. The Hebrew words used to describe him, the internal evidence of chapter 1, and the length of his ministry seem to make this clear. He continued in office as a public servant at least until 538 B.C. (1:21) and as a prophet at least until 536 B.C. (10:1). Thus the record of his ministry spans 70 years, the entire duration of the Babylonian Captivity. He probably lived to be at least 85 years old and perhaps older.

Writer

There is little doubt among conservative scholars that Daniel himself wrote this book under the Holy Spirit's guidance. Probably he did so late in his life, which could have been about 530 B.C. or a few years later. Several Persian-derived governmental terms appear in the book. The presence of these words suggests that the book received its final polishing after Persian had become the official language of government. This would have been late in Daniel's life. What makes Daniel's authorship quite clear is both internal and external evidence.

Internally the book claims in several places that Daniel was its writer (8:1; 9:2, 20; 10:2). References to Daniel in the third person do not indicate that someone else wrote about him. It was customary for ancient authors of historical memoirs to write of themselves this way (cf. Exod. 20:2, 7).¹

Externally the Lord Jesus Christ spoke of this book as the writing of Daniel (Matt. 24:15; Mark 13:14). The Jews believed that Daniel was its writer from its earliest appearance. The early church father Jerome argued for Daniel's authorship against a contemporary critic of his, Porphyry, who contended that someone composed it about 165 B.C. and claimed that he was Daniel.

The Jews placed Daniel in the Writings section of their Bible.² They did this because Daniel was not a prophet in the sense in which the other Hebrew prophets were. He functioned as a prophet and wrote inspired Scripture, but he was a government official, an administrator in a Gentile land, rather than an official prophet.

"For though Christ spoke of Daniel's function as prophetic (Matt. 24:15), his position was that of governmental official and inspired writer, rather than ministering prophet (cf. Acts 2:29-30)."³

In contrast to Ezekiel, his contemporary in Babylon, Daniel lived and worked among Gentiles primarily, whereas Ezekiel live and ministered among the Israelites.⁴

The Greek and Latin translators of Daniel placed this book among the other major prophets in the Septuagint and Vulgate versions because of its prophetic content. That tradition influenced the scholars who produced our English versions.

Date

The dating of this book is one of the most controversial subjects in the field of Old Testament Introduction. The controversy is not due to the obscurity of evidence but to the presuppositions of critics.

It is quite easy to determine when Daniel lived and ministered because of the many historical references in this book. His fellow prophet Ezekiel also referred to him (cf. Ezek. 14:14, 20; 28:3). However because the book contains prophecies that Antiochus Epiphanies fulfilled in the second century B.C. many rationalistic critics who deny that the Bible contains predictive prophecy have said that Daniel could not have written it. They contend that it must have been written after Antiochus, namely, about 165 B.C. However there are many evidences within the book itself that point to its origin in the sixth century B.C.⁵ This modern criticism follows Porphyry's view. However no significant writer espoused a late date for the book after Jerome refuted Porphyry until the eighteenth century A.D. J. D. Michaelis revived Porphyry's theory in 1771, and it took root in the rationalistic intellectual soil of the Enlightenment. Since then many scholars who disbelieve in predictive prophecy have insisted that this book must have been the product of the Maccabean revolt (168-165 B.C.). Liberal critics still consider the late dating of Daniel to be one of the most assured results of modern scholarship. Nevertheless there is ample evidence in the book itself that Daniel wrote it and that it dates from the sixth century B.C.⁶

"One who claims that the book of Daniel is a product of the Maccabean age thereby denies that it is a work of true predictive prophecy as it purports to be. Furthermore, if the book of Daniel comes from the age of the Maccabees, I do not see how it is possible to escape the conclusion that the book is also a forgery, for it claims to be a revelation from God to the Daniel who lived in Babylon during the exile."⁷

Languages

Daniel is one of the few books in the Old Testament that was originally written in two different languages. One was Aramaic (also known as Chaldee or Syriac), the common language of the ancient Near East, and the other was Hebrew.⁸ The Aramaic portions deal with matters pertaining to all the citizens of the Babylonian and Persian empires whereas the Hebrew sections describe predominantly Jewish concerns and God's plans for Israel. Probably Daniel wrote the Aramaic sections for the benefit of his Gentile neighbors, and he wrote the whole book for the Jews who could read both languages.

Purpose

To the interested observer of Israel's fortunes in Daniel's time, it seemed that Yahweh had either become impotent or had abandoned His chosen people. The gods of Assyria and Babylon had apparently triumphed over Him. His temple lay in ruins, His capital had been ravaged and stood empty and vulnerable, and His people were living as unhappy captives in a foreign land.

At such a time as this, God revealed His supernatural power. He did so to demonstrate that He is the one true God and that He is still sovereign over the affairs of humanity and history. He manifested his power to the supreme rulers of Babylon and Persia that they might know that He governs over all from heaven. This was a time in Israel's history similar to the time just before the Exodus. Israel was in captivity, and Israel's God was in disgrace. Daniel contains proof of God's sovereignty, which the plagues and the crossing of the Red Sea demonstrated to Pharaoh and the Egyptians. Daniel, as Exodus, relates several "contests" between false gods and Yahweh in which Israel's God proves to be the only true and living God. Like Daniel, Esther also shows God working for His people during a period of their divine discipline.

"The predominant message is that God's people will experience suffering and be threatened with extinction, but that will not be the end of the story because their God is the living and all-powerful God who will get glory by vindicating His name and who will save them."⁹

"Daniel's purpose in writing blended the two themes of prophecy and piety. He wrote first to show God's future program for the nation of Israel (in light of her fall) during and after the times of the Gentiles.' Second, he wrote to show what the believers' present response should be as they await the coming kingdom of God. Daniel encouraged his readers to remain faithful to God in a hostile society while they waited for God's promised kingdom."¹⁰

Theology

Theologically the book stresses the sovereignty of God.

"The absolute sovereignty and transcendence of God above all angels and men literally permeates the book."¹¹

"The theme running through the whole book is that the fortunes of kings and the affairs of men are subject to God's decrees, and that he is able to accomplish his will despite the most determined opposition of the mightiest potentates on earth."¹²

"The collapse and fall of both Israel and Judah notwithstanding, the book of Daniel makes crystal clear that the Lord God remains absolutely sovereign over human affairs. This is apparent in the present, despite political and religious conditions that might suggest otherwise, and in the future, when there would be no doubt in anyone's mind."¹³

The miracles recorded in chapters 1-6 show God's sovereignty at work for His people. The prophecies in chapters 7-12 show His sovereignty over the Gentile nations and Israel by unveiling what He will do with them far into the future. Especially the period that Jesus Christ referred to as "the times of the Gentiles" (Luke 21:24) is the focus of this revelation.

"The times of the Gentiles is that extended period of time in which the land given in covenant by God to Abraham and his descendants is occupied by Gentile powers and the Davidic throne is empty of any rightful heir in the Davidic line. The times of the Gentiles, beginning with Nebuchadnezzar's invasion of Jerusalem in 605 B.C., will continue till the Messiah returns. Then Christ will subdue nations, deliver the land of Israel from its Gentile occupants, and bring the nation Israel into her covenanted blessings in the millennial kingdom."¹⁴

These prophecies also reveal the fulfillment of God's great redemptive plan that began at the Fall and will culminate in the return and reign of the Son of Man on the earth.

A third theological emphasis is the power of prayer. God's working in response to His people's prayers is evident everywhere in this book, particularly in the first six chapters and in chapters 9 and 10.

Another theological theme is the indomitable grace of God. Even though the Jews had failed Him miserably, God revealed that He had not cast off His people Israel. He was disciplining them presently, but He has a future for them as a nation (cf. Rom. 11:29). Furthermore He will fulfill His promises to the patriarchs regarding Gentile blessing too.

Genre

Daniel is a book of prophecy.

"Among the great prophetic books of Scripture, none provides a more comprehensive and chronological prophetic view of the broad movement of history than the book of Daniel. Of the three prophetic programs revealed in Scripture, outlining the course of the nations, Israel, and the church, Daniel alone reveals the details of God's plan for both the nations and Israel. Although other prophets like Jeremiah had much to say to the nations and Israel, Daniel brings together and interrelates these great themes of prophecy as does no other portion of Scripture. For this reason, the book of Daniel is essential to the structure of prophecy and is the key to the entire Old Testament prophetic revelation. A study of this book is, therefore, not only important from the standpoint of determining the revelation of one of the great books of the Old Testament but is an indispensable preliminary investigation to any complete eschatological system."¹⁵

"In NT prophecy Daniel is referred to more than any other OT book. Moreover, it contains more fulfilled prophecies than any other book in the Bible."¹⁶

"In many respects, the book of Daniel is the most comprehensive prophetic revelation of the Old Testament, giving the only total view of world history from Babylon to the second advent of Christ and interrelating Gentile history and prophecy with that which concerns Israel. Daniel provides the key to the overall interpretation of prophecy, is a major element in premillennialism, and is essential to the interpretation of the book of Revelation. Its revelation of the sovereignty and power of God has brought assurance to Jew and Gentile alike that God will fulfill His sovereign purposes in time and eternity."¹⁷

Daniel is one of three Old Testament books that is apocalyptic. The apocalyptic sections are chapters 2, 7, 8, and 10-12. The other two books are Ezekiel (37:1-14; 40:1-48:35) and Zechariah (1:7-6:8). In the New Testament, Revelation is the only apocalyptic book.¹⁸ Apocalyptic literature is a particular genre (literary type).

"Apocalyptic literature is symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological."¹⁹

"The book of Daniel is unquestionably the key to all biblical prophecy. It is the great apocalyptic book of the Old Testament, whereas Revelation is that of the New Testament. Passages such as Matthew 24-25, Mark 13, Luke 21, and the book of Revelation are unintelligible without a knowledge of the book of Daniel."²⁰

"No one who has reverently studied the book of Daniel in the context of the completed Scriptures can deny the crucial contribution of this book to God's complete prophetic revelation. Our Lord spoke often of the kingdom of heaven' (Matt. 5:3; Dan. 2:44) and of Himself as the son of man' (Matt. 26:64; Dan. 7:13-14). Looking toward His second coming to the earth, He referred to a great tribulation, such as has not occurred since the beginning of the world until now' (Matt. 24:21; cf. Dan. 12:1), and to the abomination of desolation' that will stand in the Temple (Matt. 24:15; Dan. 9:27; 12:11). The apostle Paul also referred to this work of the man of lawlessness' (2 Thess. 2:3-4; cf. Dan. 7:25; 11:36-39) but rejoiced that someday the saints will judge the world' (1 Cor. 6:1; Dan. 7:18, 22, 27)."²¹

Message²²

The Book of Daniel contains many unique and significant emphases. I would like to point out some of these first before we organize them into an explanation of what God has given us this book to reveal.

Theologically Daniel stresses the sovereignty of God. Specifically it shows that God is wise enough and powerful enough to control and to create history.

Philosophically Daniel reveals the course and the culmination of good and evil throughout human history.

Hermeneutically we see that God teaches His people what will happen in the future by helping them to appreciate what has happened in the past. In other words, we learn to understand the future by studying the past. The future builds on the past and is an extension of the past.

Pedagogically we observe that God teaches us by going from the simple to the complex, from the known to the unknown. This applies as we look back on history, and it applies as we look forward in prophecy. For example, God gave Daniel simple visions first and then more complex ones later that built on the earlier ones. The first vision in Daniel is the most simple to interpret, and the last one is the most difficult to interpret.

Temporally the book proceeds from what happened in the past to what will happen in the future. Some students of the book divide it into two parts: history (chs. 1-6), and prophecy (chs. 7-12). This illustrates how the content of this book moves generally from past events to future events.

Anthropologically Daniel deals with two groups of people that occupy planet earth in time: Israel and the Gentiles. Some students of the book, including myself, prefer to divide it into three parts. We believe that the languages that Daniel wrote in reflect his emphases on revelation stressing particularly Gentiles or Jews in the various sections of the book.

Chronologically the revelation in Daniel advances from the present, to the near future, to the far future from Daniel's perspective. Even liberal students of the book admit this. From Daniel's perspective in history, some of what God revealed to him involved what was past, and some was future. From our perspective, we can see that what God revealed was not just past and future for him but past, near future, and far future.

Now with this background, let us turn to the major revelations in the Book of Daniel. The contrasts are observational; they help us see what is here clearly. The major revelations are interpretational; they help us understand what is here clearly. I am now going to suggest what is significant about what we observe. There are essentially two major revelations.

The first major revelation is that Yahweh is sovereign in history. By history I mean what is past. In Daniel, God has proved that He is the ultimate ruler of the world by the way things turned out in the past. Half the book deals with history; the other half, generally speaking, deals with prophecy.

God has revealed much evidence in this book that He is sovereign over history, that He has made it turn out the way He has wanted it to turn out. We find this evidence particularly in the record of the three rulers in chapters 1-6.

We have the most evidence in the record of Nebuchadnezzar.

In the first chapter we read, "The Lord (Adonai) gave Jehoiakim king of Judah into his [Nebuchadnezzar's] hand" (1:2). All the events of chapter 1, beginning with Daniel's insignificance in Judah and his quick rise to great significance in Babylon, demonstrate God's sovereignty in the past.

In chapter 2, we have the vision of Nebuchadnezzar's image that gets crushed by a stone that flies at it from heaven. This revelation teaches that all the kingdoms of the earth are subject to the kingdom of heaven. Daniel's own testimony to God's sovereignty in 2:20-22 expresses the main point of this dream, which the most powerful king in the ancient world received from God.

In chapter 3, we see how God takes care of people who acknowledge His sovereignty, namely Shadrach, Meshach, and Abed-nego.

In chapter 4 we see how He takes care of people who do not, namely Nebuchadnezzar. Learning who is the ultimate authority and responding appropriately to Him is extremely important for all human beings.

Belshazzar was the second king through whom God revealed His sovereignty (ch. 5). Belshazzar could not read the handwriting on the wall, but Daniel could. The God of heaven had evaluated the king on earth, had found him deficient, and had decided to replace him. What a demonstration of Yahweh's sovereignty we have in this chapter!

The third king was Darius (ch. 6). When Darius visited the lion's den early in the morning, he voiced a question that all people have asked. The Jews of Daniel's day, whom their Gentile enemies had wrenched from the land that Yahweh had promised them and given them, were asking this question. Darius said, "Has your God, whom you constantly serve, been able to deliver you from the lion's mouth?" (6:20). Remember that the lion was a symbol of Babylon (7:4). Daniel's reply testified to Yahweh's sovereignty: "My God . . . shut the lions' mouths, and they have not harmed me" (6:22). This is the historical evidence of Yahweh's sovereignty that provided a base of confidence for the prophet, and for the reader, to believe that He is sovereign over the future too.

How were Daniel and his three friends able to perceive the fact that God is sovereign when most people did not? There are three keys to their spiritual perception that this book identifies for our education.

First, they separated themselves unto God and His will. Daniel did this in chapter 1. We read that his three friends did it in chapter 3.

Second, in response to their choice to separate to His will God gave them the ability to understand His will (1:20; 3:30).

Third, the outcome of their decision and God's provision was the glorification of God publicly (3:28-29; 4:34-35; 6:25-27).

Notice also how God communicated the fact of His sovereignty to Daniel and through him to others. Notice His methods.

First, Daniel's contemporaries saw God's wisdom manifest through His own servants in their ability to interpret dreams and visions that no one else could interpret (1:20; 2:10; 5:11-12). The Jews who returned to the land to reestablish life there needed this wisdom, and God's provision of it to Daniel and his friends would have encouraged them.

Second, Daniel's contemporaries saw God's power manifest through His own servants in His care of them (1:15, 21; 2:48-49; 3:24-26, 30; 5:29; 6:28). The many instances in which God protected His own who had committed themselves to following Him faithfully would have encouraged Daniel's contemporaries particularly. They encourage us too.

A second major revelation of the Book of Daniel is God's sovereignty in the future. He has shown us that He is sovereign over the past in history, and now He asks us to believe that He is sovereign over the future in prophecy. The foci of prophecy in this book are three.

The first general subject of prophecy in Daniel is the Gentiles. We might speak of this as humanity in general. He told us how He would direct the affairs of Gentile world powers in the future.

He did this by comparing nations to the parts of an image of a person and to various beasts. What He showed Daniel about Gentile world powers under the image of the man (ch. 2) revealed their external manifestations primarily: their relative power and glory. What He showed Daniel about them under the figures of beasts (chs. 7 and 8) revealed their internal character primarily: their haughtiness, brutality, aggressiveness, vileness, etc. Notice that these were all beasts and birds of prey symbolizing their hostility toward one another.

The second general subject of prophecy in Daniel is the Israelites. This is a particular element within humanity, namely Israel. God also told us how He would direct the affairs of His chosen people in the future.

Essentially He did this in two stages both of which were future from Daniel's perspective in history but only one of which is future from our perspective. The first stage, or near future, involved Israel's affairs culminating in a great persecution under a Greek ruler, namely Antiochus Epiphanes (9:23-26; 11:2-35). This persecution happened in the second century B.C. The second stage, or far future, involved Israel's affairs culminating in a greater persecution under a Roman ruler, namely the Antichrist (9:27; 11:36-45). This would happen in the far future.

Daniel struggled to understand this revelation because the two antagonists were both future from his perspective. God did not specify that they would be separate individuals. We can understand this revelation more easily than Daniel could because one antagonist has appeared and the other has not yet appeared. Similarly the Old Testament prophets struggled to understand God's revelation about the two advents of Christ (Isa. 61:1-2). From our perspective we now understand that He had always predicted two advents of Messiah and that we live between them.

The third general subject of prophecy in Daniel is God Himself. As I have mentioned, it is God's sovereign control over time and space that He stressed in the Book of Daniel. However, two sub-revelations help us appreciate Yahweh's sovereignty, namely His wisdom and His power.

Absolute sovereignty demands perfect wisdom and limitless power. We can see God's perfect wisdom in His insight into the course of history and in His ability to impart that wisdom (insight) to His prophet. We can see God's limitless power in His setting up and taking down Gentile kingdoms and in His delegating great worldly power to His prophet.

We come now to the "so what" of the book. We have observed several important characteristics of this book and have pointed out the significant major revelation. We have done observation and interpretation of the book as a whole, so now we will do application. What effect did God intend that this book should have on the readers, the original Jewish readers of Daniel's day and us in our day? Let me suggest three applications.

First, we must apply the revelation that God is sovereign by acknowledging it and by submitting to Him. We need to know that God is sovereign, to have an unshakable conviction that God is in control, to believe that He is the ultimate ruler over all the affairs of humankind. The Book of Daniel can strengthen this belief in us. However, we must not just reckon this fact as true. We must also yield ourselves to Him as Daniel and His three friends did. If He is sovereign, then we must submit to His will. His slightest wish must be for us a command. We must live according to His revealed will.

Second, as we submit to His sovereignty we can understand what is going on in history. In this book God has revealed that He is guiding the course of evil to its end, which is destruction. He has also revealed that He is guiding the course of good to its end, which is victory.

Some people are saying that the days in which we live are the most wonderful that the world has ever seen. The world is getting better and better, and utopia is just around the corner. With just a few more modifications, we can realize a world order that will surpass anything in the past.

Other people say the world is getting worse and worse. Crime and violence are running rampant. We are just the push of a button away from extinction as a race. Which is true?

Daniel reveals that both are true. If both are true, we seem to be headed for a crisis, a final conflict between the forces of good and evil. Daniel reveals that that crisis is coming. It also tells us what the outcome of that conflict will be. God will intervene in history to terminate evil and to establish good. The stone from heaven will crush the image that represents Gentile world dominion.

Third, how should we then live? We should live as Daniel and his three friends did. We should separate ourselves unto God and His will. We should receive inspiration to persevere from the insight that He has given to us in this revelation. Moreover we should worship the sovereign God of the universe who, in His infinite wisdom and power, will eventually raise His own to everlasting life and reward them with participation in His coming kingdom (12:2-3, 13).

Constable: Daniel (Outline)

Outline

I. The character of Daniel ch. 1

A. Historical background 1:1-2

B. Nebuchadnezzar's training program for promising youths 1:3-7

C. Daniel's resolve to please Yahweh 1:8-13

D. The success of the test 1:14-16

E. God's blessing of Daniel and his friends 1:17-21

II. The Times of the Gentiles: God's program for the world chs. 2-7

A. Nebuchadnezzar's first dream: the big picture ch. 2

1. The king's dream 2:1-3

2. The failure of the king's wise men 2:4-13

3. Daniel's request for time 2:14-16

4. Daniel's reception of a revelation and his thanksgiving 2:17-23

5. Daniel's appearance before Nebuchadnezzar 2:24-30

6. What Nebuchadnezzar saw in his dream 2:31-35

7. The interpretation of Nebuchadnezzar's dream 2:36-45

8. The consequences of Daniel's interpretation 2:46-49

B. Nebuchadnezzar's golden image ch. 3

1. The worship of Nebuchadnezzar's statue 3:1-7

2. The charge against Shadrach, Meshach, and Abed-nego 3:8-12

3. The response of Shadrach, Meshach, and Abed-nego 3:13-18

4. The execution of the king's command 3:19-23

5. God's deliverance of His servants 3:24-27

6. The consequences of God's deliverance 3:28-30

C. Nebuchadnezzar's pride and humbling ch. 4

1. Nebuchadnezzar's introductory doxology 4:1-3

2. The king's frustration over his second dream 4:4-8

3. Nebuchadnezzar's account of his dream 4:9-18

4. Daniel's interpretation 4:19-27

5. The fulfillment of threatened discipline 4:28-33

6. Nebuchadnezzar's restoration 4:34-37

D. Belshazzar's feast ch. 5

1. Belshazzar's dishonoring of Yahweh 5:1-4

2. God's revelation to Belshazzar 5:5-9

3. The queen's counsel 5:10-12

4. Belshazzar's request of Daniel 5:13-16

5. Daniel's rebuke of Belshazzar 5:17-24

6. Daniel's interpretation of the writing 5:25-28

7. Daniel's rise and Belshazzar's fall 5:29-31

E. Darius' pride and Daniel's preservation ch. 6

1. Daniel's promotion in the Persian government 6:1-3

2. The conspiracy against Daniel 6:4-9

3. Daniel's faithfulness and Darius' predicament 6:10-15

4. Daniel in the lions' den 6:16-18

5. Daniel's deliverance and his enemies' destruction 6:19-24

6. Darius' decree and praise of Yahweh 6:25-28

F. Daniel's vision of future world history ch. 7

1. The four beasts 7:1-8

2. The Ancient of Days and the destruction of the fourth beast 7:9-12

3. The Son of Man's kingdom 7:13-14

4. The interpretation of the four beasts 7:15-18

5. Daniel's request for interpretation of the fourth beast 7:19-22

6. The interpretation of the fourth beast 7:23-25

7. The end of the fourth beast and the beginning of the everlasting kingdom 7:26-28

III. Israel in relation to the Gentiles: God's program for Israel chs. 8-12

A. Daniel's vision of the ram and the goat ch. 8

1. The setting of the vision 8:1

2. The ram 8:2-4

3. The goat 8:5-8

4. The little horn on the goat 8:9-14

5. The interpretation of this vision 8:15-26

6. The result of this vision 8:27

B. Daniel's vision of the 70 sevens ch. 9

1. Jeremiah's prophecy of Jerusalem's restoration and Daniel's response 9:1-3

2. Daniel's prayer of confession 9:4-14

3. Daniel's petition for restoration 9:15-19

4. God's response to Daniel's prayer 9:20-23

5. The revelation of Israel's future in 70 sevens 9:24-27

C. Daniel's most detailed vision of the future chs. 10-12

1. Daniel's preparation to receive the vision 10:1-11:1

2. The near future 11:2-35

3. The distant future 11:36-12:4

4. The end of Israel's trials 12:5-13

This outline reflects the linguistic divisions of the book, chapters 1 and 8-12 having been written in Hebrew, and chapters 2-7 in Aramaic.

Many students of the book simply divide it into two parts.

I. The history of Daniel chs. 1-6

II. The prophecies of Daniel chs. 7-12

Constable: Daniel

Daniel

Bibliography

Albright, William F. From Stone Age to Christianity. 2nd ed. New York: Doubleday Press, Anchor Books, 1957.

Aalders, G. C. Daniel. Koorte Verklaring servies. The Netherlands: Kampen, 1965.

Albrektson, Bertil. History and the Gods. Lund, Sweden: CWK Gleerup, 1967.

Alexander, J. B. "New Light on the Fiery Furnace." Journal of Biblical Literature 69:4 (December 1950):375-76.

Alexander, Ralph H. "Hermeneutics of Old Testament Apocalyptic Literature." Th.D. dissertation, Dallas Theological Seminary, 1968.

Anderson, Robert. The Coming Prince. 14th ed. Grand Rapids: Kregel, 1954.

Archer, Gleason L., Jr. "Daniel." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

_____. "Old Testament History and Recent Archeology From the Exile to Malachi." Bibliotheca Sacra 127:508 (October-December 1970):291-98.

_____. A Survey of Old Testament Introduction. Chicago: Moody Press, 1964. Revised ed. 1974.

Armerding, Carl. "Russia and the King of the North." Bibliotheca Sacra 120:477 (January-March 1963):50-55.

Baldwin, Joyce G. Daniel, An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1978.

Barker, Kenneth L. "Evidence from Daniel." In A Case for Premillennialism: A New Consensus, pp. 135-46. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Bevan, Anthony Ashley. A Short Commentary on the Book of Daniel. Cambridge: University Press, 1892.

Boutflower, Charles. In and Around the Book of Daniel. Reprint ed. Grand Rapids: Kregel Publishing Co., 1977.

Breshears, Gerry. "The Body of Christ: Prophet, Priest, or King?" Journal of the Evangelical Theological Society 37:1 (March 1994):3-26.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Calvin, John. Commentaries on the Book of the Prophet Daniel. 2 vols. Translated by Thomas Myers. Edinburgh: Calvin Translation Society, 1852.

Campbell, Donald K. Daniel: Decoder of Dreams. Wheaton: Scripture Press Publications, Victor Books, 1977.

Charles, Robert Henry. The Book of Daniel. The New Century Bible series. New York: H. Frowde, Oxford University, n.d.

Cook, J. M. The Persian Empire. London: Dent, 1983.

Culver, Robert D. Daniel and the Latter Days. Chicago: Moody Press, n.d.

Cumont, F. "La Plus Ancienne geographie astrologique." Klio 9 (1909):263-73.

Darby, John Nelson. Studies in the Book of Daniel. London: G. Morrish, n.d.

Dennett, Edward. Daniel the Prophet: And The Times of the Gentiles Reprint ed. Denver: Wilson Foundation, 1967.

Driver, Samuel Rolles. The Book of Daniel. The Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: Cambridge University Press, 1900.

Dyer, Charles H. "The Musical Instruments in Daniel 3." Bibliotheca Sacra 147:588 (October-December 1990):426-36.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Feinberg, Charles Lee. Daniel: The Kingdom of the Lord. Winona Lake, Ind.: BMH Books, 1981.

Ferguson, Paul. "Nebuchadnezzar, Gilgamesh, and the Babylonian Job.'" Journal of the Evangelical Theological Society 37:3 (September 1994):321-31.

Finegan, Jack. Handbook of Biblical Chronology. Princeton: Princeton University Press, 1964.

Ford, Desmond. Daniel. Nashville: Southern Publishing House, 1978.

Gaebelein, Arno C. The Prophet Daniel. New York: Our Hope Publishers, 1911.

Goldingay, John E. Daniel. Word Biblical Commentaries series. Dallas: Word Books, 1989.

Gurney, R. "the Four Kingdoms of Daniel 2 and 7." Themelios 2 (1977):39-45.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Herodotus. History of the Persian Wars. 2 vols. Translated by Henry Carey. New York: Harper Publishers, 1889.

Hiebert, D. Edmond. Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hoehner, Harold W. "Daniel's Seventy Weeks and New Testament Chronology." Bibliotheca Sacra 132:525 (January-March 1975):47-65.

Humphreys, W. L. "A Life-style for Diaspora." Journal of Biblical Literature 92 (1973):211-23.

Ironside, Harry A. Lectures on Daniel the Prophet. New York: Loizeaux Brothers, 1946.

Jamieson, Robert; A. R. Fausset; and David Brown. Commentary Practical and Explanatory on the Whole Bible. Revised ed. Grand Rapids: Zondervan Publishing House, 1961.

Jeffery, Arthur. "The Book of Daniel, Introduction and Exegesis." In The Interpreter's Bible. 6 vols. Edited by George A. Buttrick. New York: Abingdon-Cokesbury, 1951.

Jerome. Commentary on Daniel. Translated by Gleason L. Archer Jr. Grand Rapids: Baker Book House, 1958.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. Against Apion. London: T. Nelson and Sons, 1866.

Keil, Carl Friedrich. Biblical Commentary on the Book of Daniel. Translated by M. G. Easton. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kelly, William. Lectures on the Book of Daniel. 2nd ed. London: G. Morrish, 1881.

King, Geoffrey R. Daniel. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1966.

Kitchen, Kenneth A. "The Aramaic in Daniel." In Notes on Some Problems in the Book of Daniel, pp. 31-79. London: Tyndale Press, 1965.

Kraeling, Emil G. Rand McNally Bible Atlas. New York, Chicago, and San Francisco: Rand McNally & Co., 1956.

Lange, John Peter, ed. A Commentary on the Holy Scriptures. 25 vols. New York: Charles Scribner, 1865-80. Reprint ed. 12 vols. Grand Rapids: Zondervan Publishing House, n.d. Vol. 7: Ezekiel, Daniel, and the Minor Prophets, by W. J. Schröder, et al.

Larkin, Clarence. The Book of Daniel. Philadelphia: The author, 1929.

Lehmann, Paul. The Transfiguration of Politics. London: SCM Press, 1975.

Leupold, Herbert Carl. Exposition of Daniel. Minneapolis: Augsburg Press, 1949; reprint ed., Grand Rapids: Baker Book House, 1969.

Mauro, Philip. The Seventy Weeks and the Great Tribulation. Boston: Scripture Truth Depot, 1923.

McClain, Alva J. Daniel's Prophecies of the Seventy Weeks. Grand Rapids: Zondervan Publishing House, 1940.

Merrill, Eugene H. "Daniel as a Contribution to Kingdom Theology." In Essays in Honor of J. Dwight Pentecost, pp. 211-25. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

_____. "A Theology of Ezekiel and Daniel." In A Biblical Theology of the Old Testament, pp. 365-95. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Mitchell, T. C., and R. Joyce. "The Musical Instruments in Nebuchadnezzar's Orchestra." In Notes on Some Problems in the Book of Daniel, pp. 19-27. London: Tyndale Press, 1965.

Montgomery, James A. A Critical and Exegetical Commentary on the Book of Daniel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1964.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

New Bible Dictionary. 1962 ed. S.v. "Belshazzar," by D. J. Wiseman.

_____. S.v. "Ophir," by D. J. Wiseman.

_____. S.v. "Uphaz," by D. J. Wiseman.

New Scofield Reference Bible. New York: Oxford University Press, 1967.

Olmstead, A. T. The History of the Persian Empire. Chicago: University of Chicago Press, 1948.

Oppenheim, A. L. "The Interpretation of Dreams in the Ancient Near East." Transactions of the American Philosophical Society 46 (1956):179-373.

Patterson, Richard D. "Holding on to Daniel's Court Tales." Journal of the Evangelical Theological Society 36:4 (December 1993):445-54.

Pember, George Hawkins. The Great Prophecies of the Centuries Concerning Israel and the Gentiles. London: Hodder & Stoughton, 1895.

Pentecost, J. Dwight. "Daniel." In The Bible Knowledge Commentary: Old Testament, pp. 1323-75. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Prophecy for Today. Grand Rapids: Zondervan Publishing House, 1961.

_____. Things to Come. Findlay, Oh.: Dunham Publishing Co., 1958.

Peretti, Frank E. Piercing the Darkness. Westchester, Ill.: Crossway Books, 1989.

_____. Prophet. Wheaton: Crossway Books, 1992.

_____. This Present Darkness. Westchester, Ill.: Crossway Books, 1986.

Porteous, Norman W. Daniel: A Commentary. Philadelphia: Westminster Press, 1965.

Price, J. Randall. "Prophetic Postponement in Daniel 9 and Other Texts." In Issues in Dispensationalism, pp. 133-65. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Pritchard, James B., ed. Ancient Near Eastern Texts. Revised ed. Princeton: Princeton University Press, 1969.

Pusey, Edward B. Daniel the Prophet. New York: Funk & Wagnalls, 1885.

Rosenthal, Franz. A Grammar of Biblical Aramaic. Wiesbaden, Germany: O. Harrassowitz, 1961.

Rowley, Harold Henry. Darius the Mede and the Four World Empires in the Book of Daniel. Cardiff, Wales: University of Wales, 1959.

_____. "The Historicity of the Fifth Chapter of Daniel." Journal of Theological Studies 32 (October 1930):12-31.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Seiss, Joseph A. Voices from Babylon: Or the Records of Daniel the Prophet. Philadelphia: Porter & Coates, 1879.

Shea, William H. "Darius the Mede: An Update." Andrews University Seminary Studies 20 (Autumn 1982):229-47.

_____. "The Search for Darius the Mede (Concluded), or, The Time of the Answer to Daniel's Prayer and the Date of the Death of Darius the Mede." Journal of the Adventist Theological Society 12:1 (Spring 2001):97-105.

_____. "Supplementary Evidence in Support of 457 B.C. as the Starting Date for the 2300 Day-Years of Daniel 8:14." Journal of the Adventist Theological Society 12:1 (Spring 2001):89-96.

Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995.

Smith, Charles R. "The Book of Life." Grace Theological Journal 6:2 (Fall 1985):219-30.

Stuart, Moses. A Commentary on the Book of Daniel. Boston: Crocker & Brewster, 1850.

Talbot, Louis T. The Prophecies of Daniel. 3rd ed. Wheaton: Van Kampen Press, 1954.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Chicago: University of Chicago Press, 1951.

Thomas, D. W., ed. Documents from Old Testament Times. London/New York: Thomas Nelson, 1958.

Thomas, W. H. Griffith. "The Purpose of the Fourth Gospel." Bibliotheca Sacra 125:499 (July-September 1968):254-62.

Tregelles, Samuel Prideaux. Remarks on the Prophetic Visions in the Book of Daniel. 7th ed. London: Sovereign Grace, 1965.

Unger's Bible Dictionary. 1957. S.v. "Shushan," by Merrill F. Unger.

Van Sickle, C. E. A Political and Cultural History of the Ancient World. 2 vols. N.c.: Houghton Mifflin Co., 1947 & 1948.

Waltke, Bruce K. "The Date of the Book of Daniel." Bibliotheca Sacra 133:532 (October-December 1976):319-29.

Walton, John H. "The Four Kingdoms of Daniel." Journal of the Evangelical Theological Society 29:1 (March 1986):25-36.

Walvoord, John F. Daniel: The Key to Prophetic Revelation. Chicago: Moody Press, 1971.

_____. The Nations in Prophecy. Grand Rapids: Zondervan Publishing House, 1967.

_____. "Revival of Rome." Bibliotheca Sacra 126:504 (October-December 1969):317-28.

West, Nathaniel. Daniel's Great Prophecy. New York: Hope of Israel, 1898.

Whitcomb, John Clement. Daniel. Everyman's Bible Commentary series. Chicago: Moody Press, 1985.

_____. Darius the Mede. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1959.

Wilson, Robert Dick. Studies in the Book of Daniel. New York: Putnam, 1917.

_____. "The Title king of Persia' in the Scriptures." Princeton Theological Review 15 (1917):90-145.

Wiseman, Donald J. The Chronicles of the Chaldean Kings. London: Trustees of the British Museum, 1956.

_____. "Some Historical Problems in the Book of Daniel." In Notes on Some Problems in the Book of Daniel, pp. 9-18. Edited by D. J. Wiseman, et al. London: Tyndale Press, 1965.

Wood, Leon. A Commentary on Daniel. Grand Rapids: Zondervan Publishing House, 1973.

Yamauchi, Edwin M. Greece and Babylon. Grand Rapids: Baker Book House, 1967.

Young, Edward J. The Prophecy of Daniel: A Commentary. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949.

Yuzon, Lourdino A. "The Kingdom of God in Daniel." South East Asia Journal of Theology 19 (1978):23-27.

Zondervan Pictorial Bible Dictionary. S.v. "Book of Daniel," by J. Barton Payne.

Copyright 2003 by Thomas L. Constable

Haydock: Daniel (Book Introduction)

THE PROPHECY OF DANIEL.

INTRODUCTION.

DANIEL, whose name signifies "the judgment of God," was of the royal blood of the kings of Juda, and one of those that were first of all carried away into captivity. He was so renowned for his wisdom and knowledge, that it became a proverb among the Babylonians, "as wise as Daniel;" (Ezechiel xxviii. 3.) and his holiness was so great from his very childhood, that at the time when he was as yet but a young man, he is joined by the Spirit of God with Noe[Noah] and Job, as three persons most eminent for virtue and sanctity. (Ezechiel xiv.) He is not commonly numbered by the Hebrews among the prophets, because he lived at court, and in high station in the world: but if we consider his many clear predictions of things to come, we shall find that no one better deserves the name and title of a prophet; which also has been given him by the Son of God himself. (Matthew xxiv.; Mark xiii.; Luke xxi.) (Challoner) --- The ancient Jews ranked him among the greatest prophets. (Josephus, Antiquities x. 12., and 1 Machabees ii. 59.) Those who came after Christ began to make frivolous exceptions, because he so clearly pointed out the coming of our Saviour, (Theodoret) that Porphyrius has no other method of evading this authority except by saying, that the book was written under Epiphanes after the event of many of the predictions. (St. Jerome) --- But this assertion is contrary to all antiquity. Some parts have indeed been questioned, which are found only in Greek. They must, however, have sometime existed in Hebrew or Chaldee else how should we have the version of Theodotion, which the Church has substituted instead of the Septuagint as that copy was become very incorrect, and is now lost? (Calmet) --- Some hopes of its recovery are nevertheless entertained; and its publication, at Rome, has been announced. (Kennicott.) --- In a title, it seems to make the Daniel visited by Habacuc, a priest; but it is abandoned. (Calmet) --- This version of course proves that the original was formerly known; and the loss of it, at present, is no more decisive against the authenticity of these pieces, that that of St. Matthew's Hebrew original, and of the Chaldee of Judith, &c. will evince that their works are spurious. (Haydock) ---Extracts of (Calmet) Aquila and Symmachus seen by St. Jerome, (Worthington) are also given in the Hexapla. Origen has answered the objections of Africanus, respecting the history of Susanna; and his arguments are equally cogent, when applied to the other contested works. The Jews and Christians were formerly both divided in their sentiments about these pieces. (Calmet) See St. Jerome in Jeremias xxix. 12. and xxxii. 44. --- But now as the Church ( the pillar of truth ) has spoken, all farther controversy ought to cease; (Haydock) and we should follow the precept, Remove not the landmarks which thy fathers have placed. (Deuteronomy xix. 14.) See N. Alex. [Alexander Noel] t. ii. St. Jerome, who sometimes calls these pieces "fables," explains himself, by observing, that he had delivered "not his own sentiments," but those of the Jews: quid illi contra nos dicere soleant. (Calmet) --- If he really denied their authority, his opinion ought not to outweigh that of so many other (Haydock) Fathers and Councils who receive them. They admit all the parts, as the Council of Trent expressly requires us to do. See St. Cyprian, &c., also the observations prefixed to Tobias, (Worthington) and p. 597. (Haydock) --- Paine remarks that Daniel and Ezechiel only pretended to have visions, and carried on an enigmatical correspondence relative to the recovery of their country. But this deserves no refutation. By allowing that their works are genuine, he cuts up the very root of his performance. (Watson) --- Daniel, according to Sir Isaac Newton, resembles the Apocalypse (as both bring us to the end of the Roman empire) and is "the most distinct in order of time, and easiest to be understood; and therefore, in those things that relate to the last times, he must be made a key to the rest." (Bp. Newton.) --- Yet there are many difficulties which require a knowledge of history; (St. Jerome; Worthington) and we must reflect on the words of Christ, He that readeth, let him understand. (Matthew xxiv. 15.) Daniel (Haydock) is supposed to have died at court, (Calmet) aged 110, having written many things of Christ. (Worthington) --- His name is not prefixed to his book, yet as Prideaux observes, he sufficiently shews himself in the sequel to be the author. (Haydock)

Gill: Daniel (Book Introduction)

INTRODUCTION TO DANIEL

This book is called, in the Vulgate Latin version, "the Prophecy of Daniel"; and in the Syriac and Arabic versions "the Prophecy of Daniel the Prophet". This Daniel was of the children of Judah, that were carried captive into Babylon with Jehoiakim; and was of princely blood, if not of the royal seed, as appears from, Dan 1:3. Josephus ^a is express for it, that he was of the kindred and family of Zedekiah: and Saadiah Gaon ^b says he was of the seed of Hezekiah, and so fulfilled the prophecy in 2Ki 20:18. As to what the author of the "Lives of the Prophets", ascribed to Epiphanius, says ^c, that he was born in upper Bethabara, not far from Jerusalem, it is not to be depended on; or that his father's name was Sabaam, according to a tradition mentioned by the true Epiphanius ^d. The Jews ^e would have it that this book was not written by Daniel himself, but by the men of the great synagogue; though it is evident, from the book itself, that Daniel is the writer of it, as from Dan 7:1. That he wrote books, which were received, read, and believed by the Jews as of God, is affirmed by Josephus ^f; and the Jews in general acknowledge that this book was written by the influence of the Holy Spirit, but not by prophecy; they, without any foundation, distinguishing between the Holy Spirit and prophecy. And so Maimonides says ^g, it is the general consent of their nation, that this book is among the holy writings, but not among the Prophets; nor will they allow Daniel to be a prophet: the reasons they give are frivolous; what seems to have induced them to degrade him is the manifest prophecy of the time of the Messiah's coming in this book, which sometimes they are obliged to own is fixed in it. They tell us a story of Jonathan ben Uzziel, that having finished his paraphrase of the Prophets, thought to have wrote one on the Hagiographa, or holy writings, among which they place the book of Daniel; but was forbid by "Bath Kol", or a voice from heaven, giving this as a reason, because that in it is contained the end of the Messiah ^h, the precise time of his coming; and the gloss on the passage adds, by way of explanation,

"in the book of Daniel;''

though elsewhere they would have it, that after it was made known to Daniel, it was taken away from him. For so, they say ⁱ, there are two men to whom the end was revealed, and afterwards it was hidden from them; and these are they, Jacob and Daniel: from Daniel, according to Dan 12:4, "but thou, O Daniel, shut up the words, and seal the book &c.", from Jacob, Gen 49:1, "that I may tell you that which shall befall you in the last days". Yet the prophecy of Daniel was so clear, with respect to the time of the Messiah's coming, that one of their Rabbins, who lived about fifty years before the coming of Christ, asserted that the time of the Messiah, as signified by Daniel, could not be deferred longer than those fifty years ^k; and a most glaring prophecy it is, and sufficient to denominate Daniel a prophet, as well as many more contained in this book. And, after all, Maimonides himself owns, that he, and the other writers of the Hagiographa, or holy writings, may be called prophets in general. And Aben Ezra observes of Daniel, in his preface, that he delivered out prophecies of things now past, and of things to come; yea, he expressly calls him a prophet on Dan 1:17. And Jacchiades, another of their commentators on this book, says that he attained to the highest degree of prophecy. To which may be added the testimony of Josephus ^l, who says he was one of the greatest prophets, and to be preferred to others; since he not only predicted things future, but fixed the time when they should come to pass. And, above all, and what should satisfy us Christians, he is expressly called a prophet by our Lord, Mat 24:15. There are no other authentic writings of Daniel, which bear his name; the stories of Susannah, and of Bel and the Dragon, which make the "thirteenth" and "fourteenth" chapters in the Greek of Theodotion, and in the Vulgate Latin version, are apocryphal and spurious. The Oriental writers make Daniel the author of a volume, entitled, "Principles relating to the Explanation of Dreams". And there is another book in the king of France's library, with this title, "Odmath-al-mantoul ân Daniel al-nabi"; which contains predictions of the Prophet Daniel, received by tradition from him. This is a book which abounds with falsities, forged by the Mahometans, and founded on the real prophecies of Daniel ^m. This book, written by him, is partly historical, relating facts in which he was concerned; and partly prophetic, of things that should happen from his time to the end of the world, and especially of the Messiah and his kingdom; and it is written partly in Hebrew, and partly in Chaldee. This great man, as he was both in nature and grace, in religion and politics, lived throughout the captivity, but does not seem ever to have returned into Judea; but continued in the courts of the kings of the Medes and Persians, to take care of the affairs of his people the Jews. Where he died, and was buried, is not certain. Some say in Babylon; and others, which is more likely, at Susa on the Tigris, where he was in the third year of Cyrus, Dan 10:1. So says Abulfeda ⁿ; with which agrees the account of Benjamin of Tudela ^o.

Gill: Daniel 1 (Chapter Introduction)

INTRODUCTION TO DANIEL 1.

This chapter begins with an account of the first captivity of the Jews, in the times of Jehoiakim; of which captivity Daniel was one, and it is mentioned on his account, Dan 1:1, who, with others, were selected by the order of the king of Babylon, to be educated in the learning of the Chaldeans, and to be maintained at his expense, in order to be his ministers, Dan 1:3, but Daniel and his three companions refused the king's meat and wine, lest they should be defiled; in which they were indulged by their governor, after trial being made, that they were fairer and fatter for it, Dan 1:8, and, at the end of the time appointed, they appeared to have a large share of knowledge, wisdom, and learning; upon which they were taken into the king's court and service, Dan 1:17, and the chapter is concluded with observing the long continuation of Daniel here, even to the first year of Cyrus, Dan 1:21.