Text -- Daniel 3:2 (NET)

3:2 Then King Nebuchadnezzar sent out a summons to assemble the satraps, prefects, governors, counselors, treasurers, judges, magistrates, and all the other authorities of the province to attend the dedication of the statue that he had erected.

Commentary -- Word/Phrase Notes (per phrase)

JFB: Dan 3:2

"satraps" of provinces [GESENIUS].

JFB: Dan 3:2

Rulers, not exclusively military.

JFB: Dan 3:2

Men learned in the law, like the Arab mufti [GESENIUS].

Clarke: Dan 3:2

Sent to gather together the princes - It is not easy to show what these different offices were, as it is difficult to ascertain the meaning of the Chaldee words. Parkhurst analyzes them thus: -

The Princes - אחשדרפניא achashdarpenaiya , from אחש Achash , great or eminent, and דר dar , "to go about freely,"and פנים panim , "the presence."Satraps or privy counsellors who had free access to the presence of the king

Clarke: Dan 3:2

The Governors - סגניא signaiya , lieutenants or viceroys, for סגן sagan , among the Hebrews, was the name of the high priest’ s deputy

Clarke: Dan 3:2

The Captains - פחותא pachavatha , from פח pach , to extend, because set over those provinces that had been annexed to the kingdom by conquest. Pashas - This word and office are still in use in Asiatic countries. By corruption we pronounce bashaw

Clarke: Dan 3:2

The Judges - אדרגזריא adargazeraiya , from אדר adar , noble or magnificent, and גזר gazar , to decree. The nobles, the assistants to the king in making laws, statutes, etc. The same probably in Babylon, as the House of Lords in England

Clarke: Dan 3:2

The Treasurers - גדבריא gedaberaiya , from גנז ganaz , (the ז zain being changed into ד daleth , according to the custom of the Chaldee), to treasure up, and בר bar , pure. Those who kept the current coin, or were over the mint; the treasurers of the exchequer in Babylon

Clarke: Dan 3:2

The Counsellors - דתבריא dethaberaiya , from דת dath , a statute, and בר bar , "to declare the meaning of the law;"for in all ages and countries there has been what is termed the glorious uncertainty of the law; and therefore there must be a class of men whose business it is to explain it. What a pity that law cannot be tendered to the people as other sciences are, in plain, unsophisticated, and intelligible terms, and by persons whose business it is to show what is just and right, and not pervert truth, righteousness, and judgment

Clarke: Dan 3:2

The Sheriffs - תפתיא tiphtaye , from תפת taphath , in Hebrew, שפת shaphath , "to set in order."Probably civil magistrates

Clarke: Dan 3:2

And all the rulers of the provinces - All other state or civil officers, not only to grace the solemnity, but to maintain order. My old Bible renders them: Satrapis, or wise men. Magistratis. Jugis. Duykis, Tyrauntis, or stronge men. Prefectis, and alle the Princes of Cuntreese.

Calvin: Dan 3:2

I do not know the derivation of the word “ Satra p;” but manifestly all these are names of magistracies, and I allow myself to translate the words freely, since they are not Hebrew, and the Jews are equally ignorant of their origin. Some of them, indeed, appear too subtle; but they assert nothing but what is frivolous and foolish. We must be content with the simple expression — he sent to collect the satraps

TSK: Dan 3:2

sent : Exo 32:4-6; Num 25:2; Jdg 16:23; 1Ki 12:32; Pro 29:12; Rev 17:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Dan 3:2

Then, Nebuchadnezzar the king sent to gather together the princes - It is difficult now, if not impossible, to determine the exact meaning of the words used here with reference to the various officers designated; and it is not material that it should be done. The general sense is, that he assembled the great officers of the realm to do honor to the image. The object was doubtless to make the occasion as magnificent as possible. Of course, if these high officers were assembled, an immense multitude of the people would congregate also. That this was contemplated, and that it in fact occurred, is apparent from Dan 3:4, Dan 3:7. The word rendered "princes"( אחשׁדרפניא 'ăchash^e dar^e p^e nayâ' ) occurs only in Daniel, in Ezra, and in Esther. In Dan 3:2-3, Dan 3:27; Dan 6:1-4, Dan 6:6-7, it is uniformly rendered "princes;"in Ezr 8:36; Est 3:12; Est 8:9; Est 9:3, it is uniformly rendered "lieutenants."The word means, according to Gesenius (Lex.), "satraps, the governors or viceroys of the large provinces among the ancient Persians, possessing both civil and military power, and being in the provinces the representatives of the sovereign, whose state and splendor they also rivaled."The etymology of the word is not certainly known. The Persian word "satrap"seems to have been the foundation of this word, with some slight modifications adapting it to the Chaldee mode of pronunciation.

The governors - סגניא sı̂g^e nayâ' . This word is rendered "governors"in Dan 2:48 (see the note at that place), and in Dan 3:3, Dan 3:27; Dan 6:7. It does not elsewhere occur. The Hebrew word corresponding to this - סגנים s^e gânı̂ym - occurs frequently, and is rendered "rulers"in every place except Isa 41:25, where it is rendered "princes:"Ezr 9:2; Neh 2:16; Neh 4:14 (7); Neh 5:7, Neh 5:17; Neh 7:5; Jer 51:23, Jer 51:28, Jer 51:57; Eze 23:6, Eze 23:12, Eze 23:23, et al. The office was evidently one that was inferior to that of the "satrap,"or governor of a whole province.

And the captains - פחותא pachăvâtâ' . This word, wherever it occurs in Daniel, is rendered "captains,"Dan 3:2-3, Dan 3:27; Dan 6:7; wherever else it occurs it is rendered governor, Ezr 5:3, Ezr 5:6, Ezr 5:14; Ezr 6:6-7, Ezr 6:13. The Hebrew word corresponding to this ( פחה pechâh ) occurs frequently, and is also rendered indifferently, "governor"or "captain:"1Ki 10:15; 2Ch 9:14; Ezr 8:36; 1Ki 20:24; Jer 51:23, Jer 51:28, Jer 51:57, et al. It refers to the governor of a province less than satrapy, and is applied to officers in the Assyrian empire, 2Ki 18:24; Isa 36:9; in the Chaldean, Eze 23:6, Eze 23:23; Jer 51:23; and in the Persian, Est 8:9; Est 9:3. The word "captains"does not now very accurately express the sense. The office was not exclusively military, and was of a higher grade than would be denoted by the word "captain,"with us.

The judges - אדרגזריא 'ădar^e gâz^e rayâ' . This word occurs only here, and in Dan 3:3. It means properly great or "chief judges"- compounded of two words signifying "greatness,"and "judges."See Gesenius, (Lex.)

The treasurers - גדבריא g^e dâb^e rayâ' . This word occurs nowhere else. The word גזבר gizbâr , however, the same word with a slight change in the pronunciation, occurs in Ezr 1:8; Ezr 7:21, and denotes "treasurer."It is derived from a word ( גנז gânaz ) which means to hide, to hoard, to lay up in store.

The counselors - דתבריא d^e thâb^e rayâ' . This word occurs nowhere else, except in Dan 3:3. It means one skilled in the law; a judge. The office was evidently inferior to the one denoted by the word "judges."

The sheriffs - A sheriff with us is a county officer, to whom is entrusted the administration of the laws. In England the office is judicial as well as ministerial. With us it is merely ministerial. The duty of the sheriff is to execute the civil and criminal processes throughout the county. He has charge of the jail and prisoners, and attends courts, and keeps the peace. It is not to be supposed that the officer here referred to in Daniel corresponds precisely with this. The word used ( תפתיא tı̂ptâyē' ) occurs nowhere else. It means, according to Gesenius, persons learned in the law; lawyers. The office had a close relation to that of "Mufti"among the Arabs, the term being derived from the same word, and properly means "a wise man; one whose response is equivalent to law."

And all the rulers of the provinces - The term here used is a general term, and would apply to any kind of officers or rulers, and is probably designed to embrace all which had not been specified. The object was to assemble the chief officers of the realm. Jacchiades has compared the officers here enumerated with the principal officers of the Turkish empire, and supposes that a counterpart to them may be found in that empire. See the comparison in Grotius, in loc . He supposes that the officers last denoted under the title of "rulers of the provinces"were similar to the Turkish "Zangiahos"or "viziers."Grotius supposes that the term refers to the rulers of cities and places adjacent to cities - a dominion of less extent and importance than that of the rulers of provinces.

To come to the dedication of the image ... - The public setting it apart to the purposes for which it was erected. This was to be done with solemn music, and in the presence of the principal officers of the kingdom. Until it was dedicated to the god in whose honor it was erected, it would not be regarded as an object of worship. It is easy to conceive that such an occasion would bring together an immense concourse of people, and that it would be one of peculiar magnificence.

Poole: Dan 3:2

This great statue, whether Nebuchadnezzar’ s own, or Bel, or any other of his gods, see Dan 3:14 , must be solemnly dedicated, and therefore all the peers of the realm are called to it; but whether these ranks of men and officers are truly rendered from the Chaldee words is hard to determine, and not worth disputing; etymologists differ in it: this only is material, that the heads of all that vast empire were summoned, of several nations and languages, to testify their conformity to the emperor’ s will, and thereby give assurance of obliging the people under them to the same obedience, i.e. to the same idolatrous worship.

It was the manner of the heathen to consecrate their idol before they worshipped it, and herein, as in many other, Satan imitated the Jews, and their temple dedication, Joh 10:22 : they held a feast. The popish church do the like, when they dedicate material temples to particular saints, with solemnity and jollity, from whence come the feasts of wakes and revels to this day.

Haydock: Dan 3:2

Nobles. Literally, "satraps," or, "the king's domestics." (Septuagint in 1 Esdras viii. 36.) ---

Judges, or "governors of provinces." (ib. Theodotion, &c.) ---

Captains of the soothsayers. ---

Rulers; "tyrants," here denoting treasurers. (Calmet) ---

Governors. Literally, "the grandees who were in power;" (Haydock) counsellors. The original adds, (Calmet) Thopthia, (Haydock) "lawyers" and orators. The head of the Turkish religion is called muphti, from the root, (Calmet) peti, "to teach." (Haydock)

Gill: Dan 3:2

Then Nebuchadnezzar the king sent to gather together the princes,.... He sent letters, or dispatched messengers, into the several provinces of his empire, and parts of his dominions, to convene all the peers of his realm, and governors of provinces, and all officers, civil, military, and religious, expressed by various names and titles:

the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces; who are particularly and distinctly designed is not easy to say. Jacchiades thinks they answer to the same offices and officers which now obtain in the Turkish empire; princes are the "bashaws"; governors the "beglerbegs"; captains the "agas" of the janizaries; judges the "kadies"; treasurers the "dephterdaries"; the counsellors the "alphakies"; and "zayties the sheriffs"; their chief doctors their "muphties", as L'Empereur; and the rulers of the provinces the "zangiakies" or "viziers"; but, be they who they will, they were the principal men of the empire, both in things civil, military, and ecclesiastic, who were ordered

to come to the dedication of the image, which Nebuchadnezzar the king had set up; for though it was made and set up, it was not a proper object of worship till dedicated; and which was done by burning incense, blowing trumpets, &c. now these great men were gathered together on this occasion, because of the greater honour done hereby to the king and his image; and also by their example to engage the populace the more easily to the worship of it; and likewise as being the representatives of them since they could not all be collected together in one place; and it may be it was done, as some think, to ensnare Daniel and his companions. Philostratus ^f makes mention of an officer at Babylon that had the keeping of the great gate into the city; which some take to be the same with the first sort here mentioned; who first offered the golden statue of the king to be worshipped before he would permit any to enter into the city, which perhaps might take its rise from the worship of this golden image.

Commentary -- Verse Notes / Footnotes

NET Notes: Dan 3:2

¹ sn The specific duties of the seven types of officials listed here (cf. vv. 3, 27) are unclear. The Aramaic words that are used are transliterations of Akkadian or Persian technical terms whose exact meanings are uncertain. The translations given here follow suggestions set forth in BDB.

² tn Aram “Nebuchadnezzar the king.” The proper name and title have been replaced by the relative pronoun (“he”) in the translation for stylistic reasons.

Geneva Bible: Dan 3:2

Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the ^{( b )} dedication of the image which Nebuchadnezzar the ^{( c )} king had set up.

^{( b )} Showing that the idol is not known for an idol as long as he is with workmen: but when the ceremonies and customs are recited and used, and the consent of the people is there, then they think they have made a god out of a block.

^{( c )} This was sufficient with the wicked at all times to approve their religion, if the king's authority were alleged for the establishment of it, not considering in the meantime what God's word allowed.

Commentary -- Verse Range Notes

TSK Synopsis: Dan 3:1-30

1 Nebuchadnezzar dedicates a golden image in Dura.

8 Shadrach, Meshach, and Abednego are accused for not worshipping the image.

13 They being threatened, make a good confession.

19 They are cast into the furnace,

24 from which God delivers them.

28 Nebuchadnezzar seeing the miracle blesses God, and advances them.

MHCC: Dan 3:1-7

In the height of the image, about thirty yards, probably is included a pedestal, and most likely it was only covered with plates of gold, not a solid mass of that precious metal. Pride and bigotry cause men to require their subjects to follow their religion, whether right or wrong, and when worldly interest allures, and punishment overawes, few refuse. This is easy to the careless, the sensual, and the infidel, who are the greatest number; and most will go their ways. There is nothing so bad which the careless world will not be drawn to by a concert of music, or driven to by a fiery furnace. By such methods, false worship has been set up and maintained.

Matthew Henry: Dan 3:1-7

We have no certainty concerning the date of this story, only that if this image, which Nebuchadnezzar dedicated, had any relation to that which he dreamed of, it is probable that it happened not long after that; some reckon it to be about the seventh year of Nebuchadnezzar, a year before Jehoiachin's captivity, in which Ezekiel was carried away. Observe,

I. A golden image set up to be worshipped. Babylon was full of idols already, yet nothing will serve this imperious prince but they must have one more; for those who have forsaken the one only living God, and begin to set up many gods, will find the gods they set up so unsatisfying, and their desire after them so insatiable, that they will multiply them without measure, wander after them endlessly, and never know when they have sufficient. Idolaters are fond of novelty and variety. They choose new gods. Those that have many will wish to have more. Nebuchadnezzar the king, that he might exert the prerogative of his crown, to make what god he thought fit, set up this image, Dan 3:1. Observe, 1. The valuableness of it; it was an image of gold, not all gold surely; rich as he was, it is probable that he could not afford that, but overlaid with gold. Note, The worshippers of false gods are not wont to mind charges in setting up images and worshipping them; they lavish gold out of the bag for that purpose (Isa 46:6), which shames our niggardliness in the worship of the true God. 2. The vastness of it; it was threescore cubits high and six cubits broad. It exceeded the ordinary stature of a man fifteen times (for that is reckoned but four cubits, or six feet), as if its being monstrous would make amends for its being lifeless. But why did Nebuchadnezzar set up this image? Some suggest that it was to clear himself from the imputation of having turned a Jew, because he had lately spoken with great honour of the God of Israel and had preferred some of his worshippers. Or perhaps he set it up as an image of himself, and designed to be himself worshipped in it. Proud princes affected to have divine honours paid them; Alexander did so, pretending himself to be the son of Jupiter Olympius. He was told that in the image he had seen in his dream he was represented by the head of gold, which was to be succeeded by kingdoms of baser metal; but here he sets up to be himself the whole image, for he makes it all of gold. See here, (1.) How the good impressions that were then made upon him were quite lost, and quickly. He then acknowledged that the God of Israel is of a truth a God of gods and a Lord of kings; and yet now, in defiance of the express law of that God, he sets up an image to be worshipped, not only continues in his former idolatries, but contrives new ones. Note, Strong convictions often come short of a sound conversion. Many a pang have owned the absurdity and dangerousness of sin, and yet have gone on in it. (2.) How that very dream and the interpretation of it, which then made such good impressions upon him, now had a quite contrary effect. Then it made him fall down as a humble worshipper of God; now it made him set up for a bold competitor with God. Then he thought it a great thing to be the golden head of the image, and owned himself obliged to God for it; but, his mind rising with his condition, now he thinks that too little, and, in contradiction to God himself and his oracle, he will be all in all.

II. A general convention of the states summoned to attend the solemnity of the dedication of this image, Dan 3:2, Dan 3:3. Messengers are despatched to all parts of the kingdom to gather together the princes, dukes, and lords, all the peers of the realm, with all officers civil and military, the captains and commanders of the forces, the judges, the treasurers or general receivers, the counsellors, and the sheriffs, and all the rulers of the provinces; they must all come to the dedication of this image upon pain and peril of what shall fall thereon. He summons the great men, for the great honour of his idol; it is therefore mentioned to the glory of Christ that kings shall bring presents unto him. If he can bring them to pay homage to his golden image, he doubts not but the inferior people will follow of course. In obedience to the king's summons all the magistrates and officers of that vast kingdom leave the services of their particular countries, and come to Babylon, to the dedication of this golden image; long journeys many of them took, and expensive ones, upon a very foolish errand; but, as the idols are senseless things, such are the worshippers.

III. A proclamation made, commanding all manner of persons present before the image, upon the signal given, to fall down prostrate, and worship the image, under the style and title of The golden image which Nebuchadnezzar the king has set up. A herald proclaims this aloud throughout this vast assembly of grandees, with their numerous train of servants and attendants, and a great crowd of people, no doubt, that were not sent for; let them all take notice, 1. That the king does strictly charge and command all manner of persons to fall down and worship the golden image; whatever other gods they worship at other times, now they must worship this. 2. That they must all do this just at the same time, in token of their communion with each other in this idolatrous service, and that, in order hereunto, notice shall be given by a concert of music, which would likewise serve to adorn the solemnity and to sweeten and soften the minds of those that were loth to yield and bring them to comply with the king's command. This mirth and gaiety in the worship would be very agreeable to carnal sensual minds, that are strangers to that spiritual worship which is due to God who is a spirit.

IV. The general compliance of the assembly with this command, Dan 3:7. They heard the sound of the musical instruments, both wind-instruments and hand-instruments, the cornet and flute, with the harp, sackbut, psaltery, and dulcimer, the melody of which they thought was ravishing (and fit enough it was to excite such a devotion as they were then to pay), and immediately they all, as one man, as soldiers that are wont to be exercised by beat of drum, all the people, nations, and languages, fell down and worshipped the golden image. And no marvel when it was proclaimed, That whosoever would not worship this golden image should be immediately thrown into the midst of a burning fiery furnace, ready prepared for that purpose, Dan 3:6. Here were the charms of music to allure them into a compliance and the terrors of the fiery furnace to frighten them into a compliance. Thus beset with temptation, they all yielded. Note, That way that sense directs the most will go; there is nothing so bad which the careless world will not be drawn to by a concert of music, or driven to by a fiery furnace. And by such methods as these false worship has been set up and maintained.

Keil-Delitzsch: Dan 3:1-18

The erection and consecration of the golden image, and the accusation brought against Daniel's friends, that they had refused to obey the king's command to do homage to this image.

Dan 3:1

Nebuchadnezzar commanded a golden image to be erected, of threescore cubits in height and six cubits in breadth. צלם is properly an image in human likeness (cf. Dan 2:31), and excludes the idea of a mere pillar or an obelisk, for which מצּבה would have been the appropriate word. Yet from the use of the word צלם it is not by any means to be concluded that the image was in all respects perfectly in human form. As to the upper part - the head, countenance, arms, breast - it may have been in the form of a man, and the lower part may have been formed like a pillar. This would be altogether in accordance with the Babylonian art, which delighted in grotesque, gigantic forms; cf. Hgstb. Beitr . i. p. 96f. The measure, in height threescore cubits, in breadth six cubits, is easily explained, since in the human figure the length is to be breadth in the proportion of about six to one. In the height of threescore cubits the pedestal of the image may be regarded as included, so that the whole image according to its principal component part ( a potiori ) was designated as צלם ; although the passage Jdg 18:30-31, adduced by Kran., where mention is made of the image alone which was erected by Micah, without any notice being taken of the pedestal belonging to it (cf. Jdg 18:17 and Jdg 18:18), furnishes no properly authentic proof that פּסל in Jdg 18:30 and Jdg 18:31 denotes the image with the pedestal. The proportion between the height and the breadth justifies, then, in no respect the rejection of the historical character of the narrative. Still less does the mass of gold necessary for the construction of so colossal an image, since, as has been already mentioned, according to the Hebrew modes of speech, we are not required to conceive of the figure as having been made of solid gold, and since, in the great riches of the ancient world, Nebuchadnezzar in his successful campaigns might certainly accumulate an astonishing amount of this precious metal. The statements of Herodotus and Diodorus regarding the Babylonian idol-images,

(Note: According to Herod. i. 183, for the great golden image of Belus, which was twelve cubits high, and the great golden table standing before it, the golden steps and the golden chair, only 800 talents of gold were used; and according to Diod. Sic. ii. 9, the golden statue, forty feet high, placed in the temple of Belus consisted of 1000 talents of gold, which would have been not far from sufficient if these objects had been formed of solid gold. Diod. also expressly says regarding the statue, that it was made with the hammer, and therefore was not solid. Cf. Hgstb. Beitr . i. p. 98, and Kran. in loco .)

as well as the description in Isa 40:19 of the construction of idol-images, lead us to think of the image as merely overlaid with plates of gold.

The king commanded this image to be set up in the plain of Dura in the province of Babylon. The ancients make mention of two places of the name of Dura , the one at the mouth of the Chaboras where it empties itself into the Euphrates, not far from Carchemish (Polyb. v. 48; Ammian. Marc. xxiii. 5, 8, xxiv. 1, 5), the other beyond the Tigris, not far from Apollonia (Polyb. v. 52; Amm. Marc. xxv. 6, 9). Of these the latter has most probability in its favour, since the former certainly did not belong to the province of Babylon, which according to Xenophon extended 36 miles south of Tiphsach (cf. Nieb. Gesch. Assurs , S. 421). The latter, situated in the district of Sittakene, could certainly be reckoned as belonging to the province of Babylon, since according to Strabo, Sittakene, at least in the Old Parthian time, belonged to Babylon (Nieb. p. 420). But even this place lay quite too far from the capital of the kingdom to be the place intended. We must, without doubt, much rather seek for this plain in the neighbourhood of Babylon, where, according to the statement of Jul. Oppert ( Expéd. Scientif. en Mésopotamie , i. p. 238ff.), there are at present to be found in the S.S.E. of the ruins representing the former capital a row of mounds which bear the name of Dura, at the end of which, along with two larger mounds, there is a smaller one which is named el Mokattat (= la colline alignée ), which forms a square six metres high, with a basis of fourteen metres, wholly built en briques crues (Arab. lbn ), which shows so surprising a resemblance to a colossal statue with its pedestal, that Oppert believes that this little mound is the remains of the golden statue erected by Nebuchadnezzar.

(Note: "On seeing this mound,"Oppert remarks ( l. c. p. 239), "one is immediately struck with the resemblance which it presents to the pedestal of a colossal statue, as, for example, that of Bavaria near Münich, and everything leads to the belief that the statue mentioned in the book of Daniel (Dan 3:1) was set up in this place. The fact of the erection by Nebuchadnezzar of a colossal statue has nothing which can cause astonishment, however recent may have been the Aramean form of the account of Scripture."Oppert, moreover, finds no difficulty in the size of the statue, but says regarding it: "There is nothing incredible in the existence of a statue sixty cubits high and six cubits broad; moreover the name of the plain of Dura, in the province ( מדינה ) of Babylon, agrees also with the actual conformation of the ruin.")

There is a difference of opinion as to the signification of this image. According to the common view (cf. e.g., Hgstb. Beitr . i. p. 97), Nebuchadnezzar wished to erect a statue as an expression of his thanks to his god Bel for his great victories, and on that account also to consecrate it with religious ceremonies. On the other hand, Hofm. ( Weiss. u. Erf. i. p. 277) remarks, that the statue was not the image of a god, because a distinction is made between falling down to it and the service to his god which Nebuchadnezzar required (Dan 3:12, Dan 3:14, Dan 3:18) from his officers of state. This distinction, however, is not well supported; for in these verses praying to the gods of Nebuchadnezzar is placed on an equality with falling down before the image. But on the other hand, the statue is not designated as the image of a god, or the image of Belus; therefore we agree with Klief. in his opinion, that the statue was a symbol of the world-power established by Nebuchadnezzar, so that falling down before it was a manifestation of reverence not only to the world-power, but also to its gods; and that therefore the Israelites could not fall down before the image, because in doing so they would have rendered homage at the same time also to the god or gods of Nebuchadnezzar, in the image of the world-power. But the idea of representing the world-power founded by him as a צלם was probably suggested to Nebuchadnezzar by the tselem seen (Daniel 2) by him in a dream, whose head of gold his world-kingdom was described to him as being. We may not, however, with Klief., seek any sanction for the idea that the significance off the image is in its size, 6, 10, and six multiplied by ten cubits, because the symbolical significance of the number 6 as the signature of human activity, to which the divine completion (7) is wanting, is not a Babylonian idea. Still less can we, with Zündel (p. 13), explain the absence of Daniel on this occasion as arising from the political import of the statue, because the supposition of Daniel's not having been called to be present is a mere conjecture, and a very improbable conjecture; and the supposition that Daniel, as being chief of the Magi, would not be numbered among the secular officers of state, is decidedly erroneous.

Dan 3:2-7

Nebuchadnezzar commanded all the chief officers of the kingdom to be present at the solemn dedication of the image. שׁלח , he sent , viz., מלאכים or רצים messengers , 1Sa 11:7; 2Ch 30:6, 2Ch 30:10; Est 3:15. Of the great officers of state, seven classes are named: - 1. אחשׁדּרפּניּא , i.e., administrators of the Khshatra , in Old Pers. dominion , province , and pâvan in Zend., guardians , watchers , in Greek Σατράπης , the chief representatives of the king in the provinces. 2. סגניּא , Hebr. סגנים , from the Old Pers. (although not proved) çakana , to command (see under Dan 2:48), commanders , probably the military chiefs of the provinces . 3. פּחותא , Hebr. פּחה , פחות , also an Old Pers. word, whose etymon and meaning have not yet been established (see under Hag 1:1), denotes the presidents of the civil government, the guardians of the country ; cf. Hag 1:1, Hag 1:14; Neh 5:14, Neh 5:18. 4. אדרגּזריּא , chief judges , from the Sem. גזר , to distinguish, and אדר , dignity (cf. אדרמּלך ), properly, chief arbitrators, counsellors of the government . 5. גּדבריּא , a word of Aryan origin, from גּדבר , identical with גּזבּר , masters of the treasury, superintendents of the public treasury . 6. דּתבריּא , the Old Pers. dâta -bara , guardians of the law, lawyers (cf. דּת , law). 7. תּפתּיּא , Semitic, from Arab. fty IV to give a just sentence , thus judges in the narrower sense of the word. Finally, all שׁלטני , rulers , i.e., governors of provinces , prefects, who were subordinate to the chief governor, cf. Dan 2:48-49.

All these officers were summoned "to come ( מתא from אתא , with the rejection of the initial ) א to the dedication of the image."The objection of v. Leng. and Hitz., that this call would "put a stop to the government of the country,"only shows their ignorance of the departments of the state-government, and by no means makes the narrative doubtful. The affairs of the state did not lie so exclusively in the hands of the presidents of the different branches of the government, as that their temporary absence should cause a suspension of all the affairs of government. חנכּה is used of the dedication of a house (Deu 20:5) as well as of the temple (1Ki 8:63; 2Ch 7:5; Ezr 6:16), and here undoubtedly denotes an act connected with religious usages, by means of which the image, when the great officers of the kingdom fell down before it, was solemnly consecrated as the symbol of the world-power and (in the heathen sense) of its divine glory. This act is described (Dan 3:3-7) in so far as the object contemplated rendered it necessary.

When all the great officers of state were assembled, a herald proclaimed that as soon as the sound of the music was heard, all who were present should, on pain of death by being cast into the fire, fall down before the image and offer homage to it; which they all did as soon as the signal was given. The form קאמין , Dan 3:3, corresponds to the sing. קאם (Dan 2:31) as it is written in Syr., but is read קימין . The Masoretes substitute for it in the Talm. The common form קימין ; cf. Fürst, Lehrgb. der aram. Idiom. p. 161, and Luzzatto, Elem. Gram. p. 33. The expression לקבל , Dan 3:3, and Ezr 4:16, is founded on קבל , the semi-vowel of the preceding sound being absorbed, as in the Syr. lû-kebel . On כּרוזא , herald , and on the form לכון , see under Dan 2:5. אמרין , they say , for "it is said to you."The expression of the passive by means of a plural form of the active used impersonally, either participially or by 3rd pers. perf. plur., is found in Hebr., but is quite common in Chald.; cf. Ewald, Lehr. d. hebr. Spr. §128, b , and Winer, Chald. Gram. §49, 3. The proclamation of the herald refers not only to the officers who were summoned to the festival, but to all who were present, since besides the officers there was certainly present a great crowd of people from all parts of the kingdom, as M. Geier has rightly remarked, so that the assembly consisted of persons of various races and languages. אמּיּא denotes tribes of people , as the Hebr. אמּה , אמּות Gen 25:16, denotes the several tribes of Ishmael, and Num 25:15 the separate tribes of the Midianites, and is thus not so extensive in its import as עמּין , peoples . לשּׁניּא , corresponding to הלּשׁות , Isa 66:18, designates ( vide Gen 10:5, Gen 10:20, Gen 10:31) communities of men of the same language , and is not a tautology, since the distinctions of nation and of language are in the course of history frequently found. The placing together of the three words denotes all nations, however they may have widely branched off into tribes with different languages, and expresses the sense that no one in the whole kingdom should be exempted from the command. It is a mode of expression (cf. Dan 3:7, Dan 3:29, 31[4:1], and Dan 6:26[25]) specially characterizing the pathetic style of the herald and the official language of the world-kingdom, which Daniel also (Dan 5:19; Dan 7:14) makes use of, and which from the latter passage is transferred to the Apocalypse, and by the union of these passages in Daniel with Isa 66:18 is increased to ἔθνη ( גּוים in Isa.), φυλλαι,́ λαοὶ καὶ γλῶσσαι (Rev 5:9; Rev 7:9; Rev 13:7; Rev 14:6; Rev 17:15).

In the same passage זמנא בּהּ , Dan 3:7 (cf. also Dan 3:8), is interchanged with בּעדּנא , at the time (Dan 3:5 and Dan 3:15); but it is to be distinguished from בּהּ־שׁעתּא , at the same moment , Dan 3:6 and Dan 3:15; for שׁעא or שׁעה has in the Bib. Chald. only the meaning instant , moment , cf. Dan 4:16, Dan 4:30; Dan 5:5, and acquires the signification short time, hour , first in the Targ. and Rabbin. In the enumeration also of the six names of the musical instruments with the addition: and all kinds of music , the pompous language of the world-ruler and of the herald of his power is well expressed. Regarding the Greek names of three of these instruments see p. 507. The great delight of the Babylonians in music and stringed instruments appears from Isa 14:11 and Psa 137:3, and is confirmed by the testimony of Herod. i. 191, and Curtius, Dan 3:3. קרנא , horn , is the far-sounding tuba of the ancients, the קרן or שׁופר of the Hebr.; see under Jos 6:5. משׁרוקיתא , from שׁרק , to hiss, to whistle , is the reed-flute , translated by the lxx and Theodot. σύριγξ , the shepherd's or Pan's pipes , which consisted of several reeds of different thicknesses and of different lengths bound together, and, according to a Greek tradition (Pollux, iv. 9, 15), was invented by two Medes. קיתתס (according to the Kethiv ; but the Keri and the Targ. and Rabbin. give the form קתרס ) is the Greek κιθάρα or κίθαρις , harp , for the Greek ending ις becomes ος in the Aramaic, as in many similar cases; cf. Ges. Thes . p. 1215. סבּכא , corresponding to the Greek σαμβύκη , but a Syrian invention, is, according to Athen. iv. p. 175, a four-stringed instrument , having a sharp, clear tone; cf. Ges. Thes. p. 935. פּסנמּרין (in Dan 3:7 written with a ט instead of ת and in Dan 3:10 and Dan 3:15 pointed with a Tsere under the ) ת is the Greek ψαλτήριον , of which the Greek ending ιον becomes abbreviated in the Aram. into ין (cf. Ges. Thes . p. 1116). The word has no etymology in the Semitic. It was an instrument like a harp, which according to Augustin (on Psa 33:2 [32:2] and Psa 43:4 [42:4) was distinguished from the cithara in this particular, that while the strings of the cithara passed over the sounding-board, those of the psalterium (or organon ) were placed under it. Such harps are found on Egyptian (see Rosellini) and also on Assyrian monuments (cf. Layard, Ninev . and Bab ., Table xiii. 4). סוּמפּניה , in Dan 3:10 סיפניה , is not derived from ספן , contignare , but is the Aramaic form of συμφωνία , bag-pipes , which is called in Italy at the present day sampogna , and derives its Greek name from the accord of two pipes placed in the bag; cf. Ges. Thes. p. 941. זמרא signifies, not "song,"but musical playing , from reemaz , to play the strings , ψάλλειν ; and because the music of the instrument was accompanied with song, it means also the song accompanying the music . The explanation of זמרא by singing stands here in opposition to the זני כּל , since all sorts of songs could only be sung after one another, but the herald speaks of the simultaneous rise of the sound. The limiting of the word also to the playing on a stringed instrument does not fit the context, inasmuch as wind instruments are also named. Plainly in the words זמרא זני כּל all the other instruments not particularly named are comprehended, so that זמרא is to be understood generally of playing on musical instruments . בּהּ־שׁעתּא , in the same instant . The frequent pleonastic use in the later Aramaic of the union of the preposition with a suffix anticipating the following noun, whereby the preposition is frequently repeated before the noun, as e.g., בּדּניּאל בּהּ , Dan 5:12, cf. Dan 5:30, has in the Bibl. Chald. generally a certain emphasis, for the pronominal suffix is manifestly used demonstratively, in the sense even this, even that.

Homage was commanded to be shown to the image under the pain of death to those who refused. Since "the dominion of Nebuchadnezzar was founded not by right, but by the might of conquest"(Klief.), and the homage which he commanded to be shown to the image was regarded not only as a proof of subjection under the power of the king, but comprehended in it also the recognition of his gods as the gods of the kingdom, instances of refusal were to be expected. In the demand of the king there was certainly a kind of religious oppression, but by no means, as Bleek, v. Leng., and other critics maintain, a religious persecution, as among heathen rulers Antiochus Epiphanes practised it. For so tolerant was heathenism, that it recognised the gods of the different nations; but all heathen kings required that the nations subdued by them should also recognise the gods of their kingdom, which they held to be more powerful than were the gods of the vanquished nations. A refusal to yield homage to the gods of the kingdom they regarded as an act of hostility against the kingdom and its monarch, while every one might at the same time honour his own national god. This acknowledgement, that the gods of the kingdom were the more powerful, every heathen could grant; and thus Nebuchadnezzar demanded nothing in a religious point of view which every one of his subjects could not yield. To him, therefore, the refusal of the Jews could not but appear as opposition to the greatness of his kingdom. But the Jews, or Israelites, could not do homage to the gods of Nebuchadnezzar without rejecting their faith that Jehovah alone was God, and that besides Him there were no gods. Therefore Nebuchadnezzar practised towards them, without, from his polytheistic standpoint, designing it, an intolerable religious coercion, which, whoever, is fundamentally different from the persecution of Judaism by Antiochus Epiphanes, who forbade the Jews on pain of death to serve their God, and endeavoured utterly to destroy the Jewish religion. - Regarding the structure of the fiery furnace, see under Dan 3:22.

Dan 3:8-12

The Chaldeans immediately denounced Daniel's three friends as transgressors of the king's command. דּנה כּל־קבל , therefore , viz., because the friends of Daniel who were placed over the province of Babylon had not, by falling down before the golden image, done it homage. That they did not do so is not expressly said, but is expressed in what follows. כּשׂדּאין גּברין are not Chaldeans as astrologers of magi ( כּשׂדּים ), but members of the Chaldean nation, in contrast to יהוּדיא , the Jews. קרבוּ , they came near to the king . דּי קרצי אכל , literally, to eat the flesh of any one , is in Aramaic the common expression for to calumniate, to denounce . That which was odious in their report was, that they used this instance of disobedience to the king's command on the part of the Jewish officers as an occasion of removing them from their offices, - that their denunciation of them arose from their envying the Jews their position of influence, as in Dan 6:5 (4)f. Therefore they give prominence to the fact that the king had raised these Jews to places of rule in the province of Babylon.

With this form of address in Dan 3:9, cf. Dan 2:4. טעם שׂים signifies in Dan 3:12 rationem reddere , to attend to, to have regard for. In Dan 3:10, as frequently, the expression signifies, on the contrary, to give an opinion, a judgment , i.e., to publish a command . The Keth . לאלהיך (Dan 3:12), for which the Keri prefers the sing. form לאלהך , in sound the same as the contracted plur., is to be maintained as correct; for the Keri here, as in Dan 3:18, supporting itself on לאלהי , Dan 3:14, rests on the idea that by the honouring of his god only the doing of homage to the image is meant, while the not doing homage to the image only gives proof of this, that they altogether refused to honour the gods of Nebuchadnezzar. This is placed in the foreground by the accusers, so as to arouse the indignation of the king. "These Chaldeans,"Hitz. remarks quite justly, "knew the three Jews, who were so placed as to be well known, and at the same time envied, before this. They had long known that they did not worship idols; but on this occasion, when their religion made it necessary for the Jews to disobey the king's command, they make use of their knowledge."

Dan 3:13

That they succeeded in their object, Nebuchadnezzar shows in the command given in anger and fury to bring the rebels before him. היתיוּ , notwithstanding its likeness to the Hebr. Hiphil form התיוּ , Isa 21:14, is not the Hebraizing Aphel, but, as היתית , Dan 6:18, shows, is a Hebraizing passive from of the Aphel, since the active form is היתיו , Dan 5:3, and is a passive formation peculiar to the Bib. Chald, for which in the Targg. Ittaphal is used.

Constable: Dan 2:1--7:28

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

Daniel wrote 2:4b-7:28 in the Aramaic language. This literary change gives the reader a clue that this part is a distinct section of the book. The content of this section also identifies it as special. It concerns the future history of the Gentiles during "the times of the Gentiles" (Luke 21:24). Aramaic was the common language of the world in which Daniel lived when he wrote. It is natural that he would have recorded what concerns the world as a whole in the language of the Gentiles.

The writer constructed this section of the book in chiastic form.

A A prophecy of an image concerning four Gentile nations and their end ch. 2

B The supernatural persecution and deliverance of Daniel's three friends ch. 3

C God's revelation to the Gentile king Nebuchadnezzar ch. 4

C' God's revelation to the Gentile king Belshazzar ch. 5

B' The supernatural persecution and deliverance of Daniel ch. 6

A' A prophecy of animals concerning four Gentile nations and their end ch. 7

"Chapters 2 and 7 explain the succession of four gentile empires that would exert control over Jerusalem and the Jews until God's kingdom is established. Chapters 3 and 6 warned the Jews of the persecution they would face during this period and exhorted them to remain faithful to God. Chapters 4 and 5 encouraged the Jewish remnant by reminding them that a time would come when even the gentile rulers would acknowledge that the God of Israel rules over the nations."⁴⁶

Constable: Dan 3:1-30

B. Nebuchadnezzar's golden image ch. 3

There is a logical connection between the image that Nebuchadnezzar saw in his dream (ch. 2) and the image that he had built on the plain of Dura (ch. 3). Perhaps he got the idea for the statue he built from the statue he saw in his dream. He forgot, however, the lesson that he had learned about Yahweh's sovereignty (2:47). Evidently thoughts of his position as the head of gold resulted in his becoming proud.

We know that this chapter describes events that followed those in chapter 2 because Daniel's three friends had assumed their positions of administrative leadership in Babylon (v. 12). How much later is unclear though it seems that several years had elapsed.⁹⁵ What follows is the account of a ceremony designed to unify the empire under Nebuchadnezzar's leadership, which normally would have happened fairly early in his reign.

Constable: Dan 3:1-7

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

3:1 The whole image that the king built was gold. The head of the image that Nebuchadnezzar had seen in his dream was also gold.

"Daniel had told him that he was the head of gold (2:38) but that he would be followed by another kingdom inferior to you' (2:39) made of silver (2:32). Rejecting now the idea that any kingdom could follow his own, he may have determined to show the permanence of his golden kingdom by having the entire image covered with gold."⁹⁶

This image stood about 90 feet high and nine feet wide.⁹⁷ We do not know what the image represented. If it was a figure of a human, it probably stood on a substantial base since it was quite narrow for such a tall statue. However it may have represented an animal or a combination human and animal. Archaeologists have discovered Babylonian images of all these types.⁹⁸ Customarily these were wooden statues overlaid with gold (cf. Isa. 40:19; 41:7; Jer. 10:3-9).⁹⁹

In view of Nebuchadnezzar's extraordinary ego (cf. ch. 4), the image may have been a likeness of him.¹⁰⁰ However, there is no evidence that the Mesopotamians ever worshiped statues of their rulers as divine during the ruler's lifetime.¹⁰¹ It is likely that the image represented Nebuchadnezzar's patron god, Nebo.¹⁰²

The most probable site of the Dura Plain seems to be six miles southeast of Babylon.¹⁰³ The Aramaic word dura ("fortification") is common and refers to a place enclosed by a wall or perhaps mountains.¹⁰⁴

3:2 Nebuchadnezzar summoned his officials to the image for what he probably intended to be a demonstration of loyalty to him.

"The fairly recent date of the establishment of the Babylonian Empire as the successor to Assyria (at least in its southern half) made it appropriate for Nebuchadnezzar to assemble all the local and provincial leaders from every part of his domain and, in essence, exact from them a solemn oath of loyalty . . ."¹⁰⁵

The religious connotations of the gathering are unclear, but it was probably not a summons to worship one idol as God. The Babylonians were a polytheistic people and worshiped many gods.

"A refusal to yield homage to the gods of the kingdom, they regarded as an act of hostility against the kingdom and its monarch, while every one might at the same time honour his own national god. This acknowledgment, that the gods of the kingdom were the more powerful, every heathen could grant; and thus, Nebuchadnezzar demanded nothing in a religious point of view which every one of his subjects could not yield. To him, therefore, the refusal of the Jews could not but appear as opposition to the greatness of his kingdom."¹⁰⁶

3:3 Some of the titles of the officials named in the text are Persian and some are Babylonian. Daniel may have updated some of these Babylonian titles with modern Persian equivalents when he wrote the book in its final form. Perhaps they were already common when the events of this chapter happened.

The satraps were the highest political officials in each province. The prefects (princes) were military chiefs. The governors (captains) were heads of sections of the provinces. The counselors (advisers, judges) were high-ranking judges. The treasurers were superintendents of the treasury. The judges (counselors) were secondary judges, and the magistrates (sheriffs) were lower level legal officials. The rulers (officials) were subordinates of the satraps.¹⁰⁷ These groups represented all the administrative government officials of the wide-ranging empire, and they spoke many different languages (v. 7).

3:4-7 The musical instruments referred to (vv. 5, 7) also have Persian names.¹⁰⁸ Some of these instruments were Greek as well. The Greeks had an influence on Babylonia earlier than Daniel's time.¹⁰⁹ These were various wind and stringed instruments.¹¹⁰ The Babylonians seem to have been an almost music crazed culture (cf. Ps. 137:3; Isa. 14:11).¹¹¹

"The story of the three young men who were thrown into the fire because they would not worship the image (Dan. 3), brings to mind the great brick-kilns outside the city, where the bricks required for certain purposes in the vast building projects of Nebuchadnezzar were baked. Some of these great ovens where found in the [archaeological] excavations. Worth noting in this connection is a rather Solomonic judicial directive of the ruler Rim Sin (1750 B.C.), which appears in a recently published document of the Yale Babylonian Collection. He speaks thus concerning four men of Larsa: Because they threw a young slave into an oven, throw ye a slave into a furnace.' Clearly, that sort of thing was nothing new in Babylonia."¹¹²

In the Tribulation, the Antichrist will command everyone to worship him and his image (Rev. 13:3-18).

Guzik: Dan 3:1-30

Daniel 3 - Saved In the Fiery Furnace

A. Nebuchadnezzar erects an image and demands everyone worship it.

1. (1) The image is made and set up.

Nebuchadnezzar the king made an image of gold, whose height was sixty cubits and its width six cubits. He set it up in the plain of Dura, in the province of Babylon.

a. Nebuchadnezzar the king made an image of gold: There is considerable debate regarding when this happened. Some think it was a short time after the events of Daniel 2, but others think it happened many years later.

i. There is a discernible link between Nebuchadnezzar's dream in Daniel 2 and the image he made in Daniel 3. It seems that Nebuchadnezzar deliberately made an entire statue of gold, saying that the day of his reign and authority would never end - in contradiction to God's declared plan.

b. An image of gold: The image was more like a stylized obelisk than a normal statue, being 90 feet high and 9 feet wide. Being so large, it is safe to say that it was not made of solid gold but probably wood overlaid with gold. This was a common method of construction in the ancient world.

i. "On the plains of Dura there stands today, a rectilinear mound, about twenty feet high, an exact square of about forty-six feet at the base, resembling the pedestal of a colossal statue." (Heslop)

2. (2-3) All Babylonia's dignitaries gathered at the dedication of the image.

And King Nebuchadnezzar sent word to gather together the satraps, the administrators, the governors, the counselors, the treasurers, the judges, the magistrates, and all the officials of the provinces, to come to the dedication of the image which King Nebuchadnezzar had set up. So the satraps, the administrators, the governors, the counselors, the treasurers, the judges, the magistrates, and all the officials of the provinces gathered together for the dedication of the image that King Nebuchadnezzar had set up; and they stood before the image that Nebuchadnezzar had set up.

a. Gather together the satraps: Satrap is a Persian loan word that means "protector of the realm." It refers to a specific category of public officials.

b. All the officials of the provinces, to come to the dedication of the image: The demand that all come to the dedication ceremony means that Nebuchadnezzar meant to use the worship of this image as a test of allegiance.

3. (4-6) The command to worship the image.

Then a herald cried aloud: "To you it is commanded, O peoples, nations, and languages, that at the time you hear the sound of the horn, flute, harp, lyre, and psaltery, in symphony with all kinds of music, you shall fall down and worship the gold image that King Nebuchadnezzar has set up; and whoever does not fall down and worship shall be cast immediately into the midst of a burning fiery furnace."

a. Horn, flute, harp, lyre, and psaltery: Some of the musical instruments are difficult to define precisely but the idea is clear. This was an impressive orchestra.

i. The use of the Aramaic words for lyre, psaltery and symphony has led some critics to say that the book of Daniel was written hundreds of years after the time of Daniel. They say this because these particular words are Aramaic words borrowed from Greek words and supposedly Daniel did not have had these words at his disposal in the sixth century B.C. and they supposedly did not come into the Hebrew vocabulary until the third century B.C.

ii. Nevertheless, ancient records tell us there were Greeks in the region of Assyria, Babylon and Persia as far back as the eighth century B.C. Archaeology also proves beyond a doubt that Greek mercenaries fought and made military settlements in and around Judea before the time of Daniel.

b. Whoever does not fall down and worship shall be cast immediately into the midst of a burning fiery furnace: The command is empowered by a naked threat. Nebuchadnezzar regarded refusing to worship the image as treason, not only as a religious offense.

i. In this, Nebuchadnezzar is just like most politicians, who often seem willing to use religion to strengthen their grip on political power. Politicians are happy to blend together spiritual allegiance and national allegiance. An example of this was displayed in 1936 when Herr Baldur von Schirach, head of the youth program in Nazi Germany, said: "If we act as true Germans we act according to the laws of God. Whoever serves Adolf Hitler, the fuehrer, serves Germany, and whoever serves Germany serves God."

ii. Another example comes from 1960 when the President of Ghana had a slightly larger than life-size statue of himself erected in front of the national house of Parliament. An inscription on the side of the statue read, "Seek ye first the political kingdom and all other things shall be added unto you." The statue was destroyed after a bloodless coup in 1966.

c. A burning fiery furnace: Nebuchadnezzar was not a man who allowed lawbreakers to go unpunished. In a cuneiform writing, Nebuchadnezzar is described as so devoted to justice that "he did not rest night or day." The document also tells of a criminal guilty of a second offense who was decapitated and afterwards a stone image of his head was displayed as a warning.

4. (7) The crowd obeys Nebuchadnezzar's command.

So at that time, when all the people heard the sound of the horn, flute, harp, and lyre, in symphony with all kinds of music, all the people, nations, and languages fell down and worshiped the gold image which King Nebuchadnezzar had set up.

a. When all the people heard the sound: Nebuchadnezzar's grand idolatry was accompanied by music - elaborate and well-produced music. This reminds us of the great inherent power in music, both for good and for evil.

b. Fell down and worshiped the gold image: According to Baldwin, this literally reads as soon as they were hearing they were falling down. There was total and immediate obedience to Nebuchadnezzar's command!

B. Three Hebrew men refuse the demand.

1. (8-12) Certain Chaldeans accuse the three Hebrew men.

Therefore at that time certain Chaldeans came forward and accused the Jews. They spoke and said to King Nebuchadnezzar, "O king, live forever! You, O king, have made a decree that everyone who hears the sound of the horn, flute, harp, lyre, and psaltery, in symphony with all kinds of music, shall fall down and worship the gold image; and whoever does not fall down and worship shall be cast into the midst of a burning fiery furnace. There are certain Jews whom you have set over the affairs of the province of Babylon: Shadrach, Meshach, and Abed-Nego; these men, O king, have not paid due regard to you. They do not serve your gods or worship the gold image which you have set up."

a. Certain Chaldeans came forward and accused the Jews: These Chaldeans had an obvious political motivation against these Jews who were promoted to high office along with Daniel in the events recorded in the previous chapter.

b. They do not serve your gods or worship the gold image: Apparently their failure to worship the image was not discovered until these certain Chaldeans made it known. With so many thousands of government officials in attendance, it would be easy to overlook these three. Additionally, we see from this that the three Jewish men did not lodge a formal protest; they simply refrained from sharing in the sin of idolatry themselves.

i. Though their actions were not public, neither were they hidden. These three Hebrew men must have known they would be discovered, yet they obeyed God rather than man. "You will not be able to go through life without being discovered: a lighted candle cannot be hid. There is a feeling among some good people that it will be wise to be very reticent, and hide their light under a bushel. They intend to lie low all the war time, and come out when the palms are being distributed. They hope to travel to heaven by the back lanes, and skulk into glory in disguise. Ah me, what a degenerate set!" (Spurgeon)

2. (13-15) Nebuchadnezzar interviews the disobedient Hebrew men.

Then Nebuchadnezzar, in rage and fury, gave the command to bring Shadrach, Meshach, and Abed-Nego. So they brought these men before the king. Nebuchadnezzar spoke, saying to them, "Is it true, Shadrach, Meshach, and Abed-Nego, that you do not serve my gods or worship the gold image which I have set up? Now if you are ready at the time you hear the sound of the horn, flute, harp, lyre, and psaltery, in symphony with all kinds of music, and you fall down and worship the image which I have made, good! But if you do not worship, you shall be cast immediately into the midst of a burning fiery furnace. And who is the god who will deliver you from my hands?"

a. Is it true: To his credit, Nebuchadnezzar did not accept the accusation on hearsay. He made sure of it with a personal interview. This was an even greater test for Shadrach, Meshach, and Abed-Nego. It is one thing to make a stand for God; it is a greater thing to stick to your stand when pointedly asked, "Is it true?" Peter could follow Jesus after His arrest, but he wilted and denied Jesus when asked, "Is it true?"

i. "If, standing before the heart-searching God at this time, you cannot say, 'It is true,' how should you act? If you cannot say that you take Christ's cross, and are willing to follow him at all hazards, then hearken to me and learn the truth. Do not make a profession at all. Do not talk about baptism or the Lord's Supper, nor of joining a church, nor of being a Christian; for if you do, you will lie against your own soul. If it be not true that you renounce the world's idols, do not profess that it is so. It is unnecessary that a man should profess to be what he is not; it is a sin of supererogation, a superfluity of naughtiness. If you cannot be true to Christ, if your coward heart is recreant to your Lord, do not profess to be his disciple, I beseech you. He that is married to the world, or flinthearted, had better return to his house, for he is of no service in this war." (Spurgeon)

b. But if you do not worship, you shall be cast immediately into the midst of a burning fiery furnace: Nebuchadnezzar would not tolerate losing face on such an important occasion. His pride made him declare, "You shall have no other gods than me."

i. We can imagine the enormous pressure on Shadrach, Meshach, and Abed-Nego to compromise. Everything in front of them - the king, the furnace, the music, their compatriots, their competitors - all of it conspired to convince them to compromise. Yet God was more real to them than any of those things. "Do not judge the situation by the king's threat and by the heat of the burning fiery furnace, but by the everlasting God and the eternal life which awaits you. Let not flute, harp, and sackbut fascinate you, but hearken to the music of the glorified. Men frown at you, but you can see God smiling on you, and so you are not moved." (Spurgeon)

c. Who is the god who will deliver you from my hands? Nebuchadnezzar thinks nothing of insulting all gods with this statement. He is more of a secularist or a humanist than a theist. The god he really believes in is himself, not the gods of Babylon.

3. (16-18) The three Hebrew men insist they will never worship the image.

Shadrach, Meshach, and Abed-Nego answered and said to the king, "O Nebuchadnezzar, we have no need to answer you in this matter. If that is the case, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us from your hand, O king. But if not, let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up."

a. We have no need to answer you: They had no need to defend themselves. Their guilt in the matter was clear - they clearly would not bow down to this image.

b. Our God whom we serve is able to deliver us: In this, the Jewish men show they have a good understanding and appreciation of God's great power. In fact, they know that God is able to save them from both the burning fiery furnace and from the hand of Nebuchadnezzar himself.

c. But if not: In this, the Jewish men show they have a good understanding and appreciation of submission to God. They know God's power, but they also know that they must do what is right even if God does not do what they expect or hope Him to do.

i. We often whine about our "rights" and what is "fair." Often it is better to make a stand and take your lumps, leaving your fate in God's hands.

ii. They did not doubt God's ability but neither did they presume to know God's will. In this they agreed with Job: Though He slay me, yet will I trust Him (Job 13:15). They recognized that God's plan might be different than their desires. I have my own desires and dreams and I pray that God fulfills them. But if He doesn't, I can't turn my back on Him.

iii. These were men who did not love too much. There are popular self-help books that hope to help people who seem to love too much, yet many Christians are hindered because they love too much. Remember that early Christians were not thrown to the lions because they worshipped Jesus, but because they would not worship the emperor.

iv. In our day, many do love Jesus and think highly of Him - yet they are far from God because they also love and worship the world, sin, and self. Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. (1 John 2:15)

d. Let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up: It took great faith to say this. God brought them to this place of great faith by preparing them with tests in less dramatic areas.

i. These men stood firm when challenged to eat impure foods and they saw God bless their obedience. That gave them the courage to obey now, when the stakes were much higher.

ii. Are you waiting for something "big" before you really start to obey God? Is your life filled with many small compromises, yet you tell yourself that you will stand firm when it "really" matters? Shadrach, Meshach, and Abed-Nego show us that "small" things really matter,

e. The statement of Shadrach, Meshach, and Abed-Nego is also remarkable for what it does not have - any hint of an excuse. In a time of testing like this it is easy to think of a thousand excuses that seem to justify compromise.

i. They might have said, "There is nothing to gain by resisting; wouldn't we do more good by living?" It is easy to say, "we must live," but in reality, we all must die - so why not die making a stand for God?

ii. They might have said, "We are in a different place; in Rome, do as the Romans do." Yet they knew that God has unlimited jurisdiction. We must do more than "perform" acts of religious obedience when we have an audience.

iii. They might have said, "We will lose our jobs and our standard of living." Often when God blesses us we make the blessing an idol and compromise God to keep what we have.

iv. They might have said, "After all, we are not being called to renounce our God." They did not have a super-elastic conscience that said "we are not bowing down to the idol, but in respect for the king, or to the music." Excuses like this are common but prove the principle that anything will serve as an excuse, when the heart is bent on compromise.

v. They might have said, "Everybody else is doing it." Instead they cultivated brave personalities, willing to stand alone with God

vi. They might have said, "It is only for once, and not for very long. Ten minutes, just for the king. It is stupid to throw our lives away for ten minutes." These men knew that ten minutes could change an entire life. Ten minutes can chart the course for your eternity.

vii. They might have said, "This is more than can be expected of us; God will understand just this once." It is true that God understands our struggle with sin - that is why He loves the sinner and made provision at the cross for freedom from the penalty, power, and presence of sin. Knowing that "God understands" should be a spur to obedience, not a license to sin.

viii. "I am glad that the three holy children were not 'careful to answer,' [the KJV has, "we are not careful to answer thee" here] or they might have fallen upon some crooked policy or lame excuse for compromise. What have we to do with consequences? It is ours to do the right, and leave results with the Lord." (Spurgeon)

C. The Hebrew men in the fiery furnace.

1. (19-23) The three men are cast violently into the furnace.

Then Nebuchadnezzar was full of fury, and the expression on his face changed toward Shadrach, Meshach, and Abed-Nego. He spoke and commanded that they heat the furnace seven times more than it was usually heated. And he commanded certain mighty men of valor who were in his army to bind Shadrach, Meshach, and Abed-Nego, and cast them into the burning fiery furnace. Then these men were bound in their coats, their trousers, their turbans, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore, because the king's command was urgent, and the furnace exceedingly hot, the flame of the fire killed those men who took up Shadrach, Meshach, and Abed-Nego. And these three men, Shadrach, Meshach, and Abed-Nego, fell down bound into the midst of the burning fiery furnace.

a. Nebuchadnezzar was full of fury: No matter how brave Shadrach, Meshach, and Abed-Nego were, this still must have been extremely intimidating. We get the feeling that prior to their statement he spoke kindly, almost in a fatherly manner to these "wayward boys." After hearing their bold challenge the expression on his face changed.

i. Despite the intense intimidation, the men stayed courageous in their confession of faith. Spurgeon eloquently described the horror of those who lose their courage at such times: "Remember also that by yielding to the fear of man you are demeaning yourself. There shall come a day when the man that was ashamed of Christ will himself be ashamed: he will wonder where he can hide his guilty head. Look at him! There he is! The traitor who denied his Lord! The Christ was spat upon and nailed to the cross, and this man was afraid to own him. To win the smile of a silly maid, to escape the jest of a coarse fellow, to win a few pieces of silver, to stand respectable among his fellow-men, he turned his back upon his Redeemer and sold his Lord; and now what can be said for him? Who can excuse him? The angels shun him as a man who was ashamed of the Lord of glory. He is clothed with shame and everlasting contempt. Even the lost in hell get away from him, for many of them were more honest than he. Is there such a man as this before me? I summon him in the name of the living God to answer for his cowardice! Let him come forth and own his crime, and humbly seek forgiveness at the hands of the gracious Savior." (Spurgeon)

b. Bound in their coats . . . the furnace exceedingly hot: Everything was done to make sure that the three Hebrew men were quickly and completely burned.

2. (24-25) Nebuchadnezzar sees four alive and well in the furnace.

Then King Nebuchadnezzar was astonished; and he rose in haste and spoke, saying to his counselors, "Did we not cast three men bound into the midst of the fire?" They answered and said to the king, "True, O king." "Look!" he answered, "I see four men loose, walking in the midst of the fire; and they are not hurt, and the form of the fourth is like the Son of God."

a. Then King Nebuchadnezzar was astonished: It is astonishing that anyone survived for a moment inside the furnace when others perished at the door.

i. The Septuagint says in Daniel 3:24 that Nebuchadnezzar's attention was caught when he heard them singing praises in the furnace. We can imagine that the king had them cast into the furnace and didn't intend to look twice, believing they would be immediately consumed. As he walks away with a satisfied look on his face, he is immediately stopped by the sound of singing coming from the furnace. At a safe distance from the raging heat he peers inside - and sees four men loose, walking in the midst of the fire.

ii. If this singing in the furnace is true, it reminds us of Paul and Silas singing in the Philippian jail (Acts 16:25).

b. I see four men loose . . . and the form of the fourth is like the Son of God: Nebuchadnezzar tells us who the fourth was - the Son of God. Jesus was literally with them in the worst of their trial.

i. We don't know if Shadrach, Meshach, and Abed-Nego knew that the Son of God was with them in their fiery trial. Sometimes we are aware of Jesus' presence in our trials and sometimes we are not - but He is there nonetheless.

ii. Spurgeon observed that God's people are often in the furnace, and though there are different kinds of furnaces they serve similar purposes in our life

· There is the furnace that men prepare

· There is the furnace that Satan prepares

· There is the furnace that God prepares

iii. God can deliver us from a trial, or He can miraculously sustain and strengthen us in a trial. Trapp quotes an English martyr who said this as he was burnt at the stake: "O ye Papists, behold ye look for miracles; here now you may see a miracle; for in this fire I feel no more pain than as if I were in a bed of down; but it is to me as a bed of roses."

c. I see four men loose, walking in the midst of the fire: Nebuchadnezzar also observed that the four men were free in the fire. The fire only burnt the ropes that bound them.

3. (26-27) The Hebrew men leave the furnace unharmed.

Then Nebuchadnezzar went near the mouth of the burning fiery furnace and spoke, saying, "Shadrach, Meshach, and Abed-Nego, servants of the Most High God, come out, and come here." Then Shadrach, Meshach, and Abed-Nego came from the midst of the fire. And the satraps, administrators, governors, and the king's counselors gathered together, and they saw these men on whose bodies the fire had no power; the hair of their head was not singed nor were their garments affected, and the smell of fire was not on them.

a. Servants of the Most High God: Before they are out of the furnace, Nebuchadnezzar recognizes that these men serve the true God, the God Most High.

b. These men on whose bodies the fire had no power: The trial had no power over these men because they were thoroughly submitted to the power and will of God. Even before the time of Jesus they knew the truth of Jesus promise: In the world you will have tribulation; but be of good cheer, I have overcome the world. (John 16:33)

c. The smell of fire was not on them: This demonstrates how complete their deliverance was.

i. This whole account illustrates - perhaps serving as a type - of the future of Israel during the Great Tribulation.

· Nebuchadnezzar is like the Antichrist, who forces the whole world into one religion of idolatry

· Nebuchadnezzar's image is like the image described in Revelation 13, that the whole world will be commanded to worship

· The fiery furnace is like the Great Tribulation, which will be great affliction for the Jews

· The three Hebrew men are like Israel, who will be preserved through the tribulation

· The executioners who perished are like those in league with the Antichrist, who Jesus will slay at His return

· The mysteriously absent Daniel is like the church, not even present for this time of great tribulation

D. Aftermath.

1. (28) Nebuchadnezzar acknowledges the greatness of the God of the three Hebrews.

Nebuchadnezzar spoke, saying, "Blessed be the God of Shadrach, Meshach, and Abed-Nego, who sent His Angel and delivered His servants who trusted in Him, and they have frustrated the king's word, and yielded their bodies, that they should not serve nor worship any god except their own God!

a. Blessed be the God of Shadrach, Meshach, and Abed-Nego: Nebuchadnezzar gives glory to God, but he recognizes that this great God is not his God. He is still the God of these three brave men.

b. Who sent His Angel and delivered His servants who trusted in Him: In Daniel 3:15 Nebuchadnezzar asked, "who is the god who will deliver you from my hands?" Now he knows:

· He is the God of the Hebrews (the God of Shadrach, Meshach, and Abed-Nego)

· He is the God who sends a Savior (who sent His Angel)

· He is the God of great power (delivered His servants)

· He is the God worthy of trust (who trusted in Him)

· He is the God worthy of full surrender (frustrated the king's word, and yielded their bodies)

· He is the God who demands exclusive allegiance (that they should not serve nor worship any god except their own God)

i. Nebuchadnezzar knows a lot about God - but he does not yet know Him personally.

c. Yielded their bodies: Shadrach, Meshach, and Abed-Nego surrendered themselves completely to God - body, soul, and spirit. It was the kind of submission Paul wrote of in Romans 12:1: present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.

i. This whole account is a powerful illustration of the principle of Romans 12:1. We see Satan trying to make the believer bow down to his idealized image of what men and women should be. Christians must resist this with everything they have and pursue God's ideal. In this, we will fulfill Romans 12:2: And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.

2. (29) Nebuchadnezzar makes a proclamation that nothing evil should be said against the God of the Hebrews.

"Therefore I make a decree that any people, nation, or language which speaks anything amiss against the God of Shadrach, Meshach, and Abed-Nego shall be cut in pieces, and their houses shall be made an ash heap; because there is no other God who can deliver like this." Then the king promoted Shadrach, Meshach, and Abed-Nego in the province of Babylon.

a. Therefore I make a decree: The three Hebrew men did not ask for Nebuchadnezzar to make this decree, and they probably did not want him to. Coerced worship isn't good, either towards an idol or towards the true God.

b. There is no other God who can deliver like this: Seeing God at work in the life of His people was an extremely effective testimony to Nebuchadnezzar.

i. Paul expressed the same idea in 2 Corinthians 3:2-3: You are our epistle written in our hearts, known and read by all men; clearly you are an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart.

© 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 3 (Chapter Introduction)

Overview

Dan 3:1, Nebuchadnezzar dedicates a golden image in Dura; Dan 3:8, Shadrach, Meshach, and Abednego are accused for not worshipping the image; Dan 3:13, They being threatened, make a good confession; Dan 3:19, They are cast into the furnace, Dan 3:24. from which God delivers them; Dan 3:28, Nebuchadnezzar seeing the miracle blesses God, and advances them.

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 3 (Chapter Introduction)

CHAPTER 3

Nebuchadnezzar setting up an image commandeth all persons to worship it, Dan 3:1-7 . Shadrach, Meshach, and Abednego are accused of disobeying the command, Dan 3:8-12 . The king threateneth them; their resolute answer, Dan 3:13-18 . They are cast into the fiery furnace, Dan 3:19-23 . God delivereth them unhurt out of it, which Nebuchadnezzar seeing blesseth God, and acknowledgeth his power, Dan 3:24-29 . Their advancement, Dan 3:30 .

This daring sin of Nebuchadnezzar was aggravated many ways, by the greatness of the kingdom and majesty God had given him, by the late discovery made to him when Daniel interpreted his dream, by his conviction and confession upon it of that great God and his sovereign power: this is the height of ingratitude, arguing his carriage before to be only a fit of astonishment, without the least change upon his heart.

The vast proportion of the statue, or idol, was to show his greatness by the height and bulk of it, and his pride and magnificence in the richness of it, seeing it was of gold, and to be a monument to posterity of his famous exploits. Some give this reason, that he might seem hereby to avert the fate of his empire, foretold by Daniel, and declare himself sole monarch of the world, or head of gold, because he made it of gold, whether massy, or plated, or gilded, matters not. Likewise that he might seem no ways to be inclined to the Jews, or their religion, whereof the Chaldeans might be jealous, seeing he had owned their God to be greatest, and had preferred Daniel and his friends to great honours. Nebuchadnezzar assured his wise men and nobles that he would still maintain the old established religion, without innovation or mixture: so Mald, Menochius, Geierus: that they had a spite against the Jews is clear, Dan 3:8,12 .

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 3 (Chapter Introduction)

(Dan 3:1-7) Nebuchadnezzar's golden image.

(Dan 3:8-18) Shadrach and his companions refuse to worship it.

(Dan 3:19-27) They are cast into a furnace, but are miraculously preserved.

(Dan 3:28-30) Nebuchadnezzar gives glory to Jehovah.

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 3 (Chapter Introduction)

In the close of the foregoing chapter we left Daniel's companions, Shadrach, Meshach, and Abednego, in honour and power, princes of the provinces, and preferred for their relation to the God of Israel and the interest they had in him. I know not whether I should say. It were well if this honour had all the saints. No, there are many whom it would not be good for; the saints' honour is reserved for another world. But here we have those same three men as much under the king's displeasure as when they were in his favour, and yet more truly, more highly, honoured by their God than there they were honoured by their prince, both by the grace wherewith he enabled them rather to suffer than to sin and by the miraculous and glorious deliverance which he wrought for them out of their sufferings. It is a very memorable story, a glorious instance of the power and goodness of God, and a great encouragement to the constancy of his people in trying times. The apostle refers to it when he mentions, among the believing heroes, those who by faith " quenched the violence of fire," Heb 11:34. We have here, I. Nebuchadnezzar's erecting and dedicating a golden image, and his requiring all his subjects, of what rank or degree soever, to fall down and worship it, and the general compliance of his people with that command (Dan 3:1-7). II. Information given against the Jewish princes for refusing to worship this golden image (Dan 3:8-12). III. Their constant persisting in that refusal, notwithstanding his rage and menaces (Dan 3:13-18). IV. The casting of them into the fiery furnace for their refusal (Dan 3:19-23). V. Their miraculous preservation in the fire by the power of God, and their invitation out of the fire by the favour of the king, who was by this miracle convinced of his error in casting them in (Dan 3:24-27). VI. The honour which the king gave to God hereupon, and the favour he showed to those faithful worthies (Dan 3:28-30).

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 3 (Chapter Introduction)

INTRODUCTION TO DANIEL 3

In this chapter an account is given of a golden image made by Nebuchadnezzar; its size; and where placed, Dan 3:1, a summons to all his princes, governors, and officers, to attend the dedication of it, Dan 3:2, a proclamation commanding men of all nations to fall down and worship it, at hearing the sound of music, Dan 3:4, an accusation of the Jews to the king, particularly Shadrach, Meshach, and Abednego, for not worshipping it, Dan 3:8, the king's sending for them in rage, and threatening to cast them into a fiery furnace if they continued to disobey his will, Dan 3:13, their answer, which showed an inflexible resolution at all events not to comply with it, Dan 3:16 the king's order to heat the furnace seven times hotter than usual, and cast them into it, which was executed; the consequence of which was, they that cast them in were destroyed through the vehement heat of the furnace, but the three Jews were unhurt, Dan 3:19. Nebuchadnezzar's amazement at the sight of four persons, instead of three; and these loose, walking in the midst of the fire without hurt; and one of them like the Son of God, which he observed to his counsellors, Dan 3:24, upon which he called to Shadrach, Meshach, and Abednego, to come out of the furnace, which they did in the presence of his princes, governors, and officers, having received not the least harm in their persons or clothes, Dan 3:26 and then the king, praising the God of the Jews, published an edict that none should speak against him on pain of death; and restored the three men to their former dignity, Dan 3:28.