Also see definition of "Daniel" in Word Study

Daniel

In Bible versions:

Daniel: NET AVS NIV NRSV NASB TEV

judgment of God; God my judge

---

the prophet who wrote the book of Daniel
son of David and Abigail
head of clan (Ithamar Levi) who pledged to obey God's law
prophet who wrote the book of Daniel

Arts

Greek

Strongs #1158: danihl Daniel

Daniel = "judgment of God"

1) the name of a Jewish prophet, noted for his wisdom and prophecies

1158 Daniel dan-ee-ale'

of Hebrew origin (1840); Daniel, an Israelite: KJV -- Daniel.
see HEBREW for 01840

Hebrew

Strongs #01840: laynd Daniye'l in Ezekiel laynd Dani'el

Daniel = "God is my judge"

1) the 2nd son of David, by Abigail the Carmelitess
2) the 4th of the greater prophets, taken as hostage in the first
deportation to Babylon, because of the gift of God of the
interpretation of dreams, he became the 2nd in command of the Babylon
empire and lasted through the end of the Babylonian empire and into
the Persian empire. His prophecies are the key to the understanding
of end time events. Noted for his purity and holiness by contemporary
prophet, Ezekiel
2a) also, 'Belteshazzar' (01095
or 01096)
3) a priest of the line of Ithamar who sealed the covenant with Nehemiah

1840 Daniye'l daw-nee-yale'

in Ezekiel it is: Daniel {daw-nee-ale'}; from 1835 and 410; judge of God; Daniel or Danijel, the name of two Israelites: KJV -- Daniel.
see HEBREW for 01835
see HEBREW for 0410

Strongs #01841: lyand Daniye'l (Aramaic)

Daniel = "God is my judge"

1) the 4th of the greater prophets, taken as hostage in the first
deportation to Babylon, because of the gift of God of the
interpretation of dreams, he became the 2nd in command of the Babylon
empire and lasted through the end of the Babylonian empire and into
the Persian empire. His prophecies are the key to the understanding
of end time events. Noted for his purity and holiness by contemporary
prophet, Ezekiel
1a) also, 'Belteshazzar' (01095
or 01096)

1841 Daniye'l daw-nee-yale'

(Aramaic) corresponding to 1840; Danijel, the Heb. prophet: KJV -- Daniel.
see HEBREW for 01840

Daniel [nave]

DANIEL
1. A Jewish captive, called also Belteshazzar. Educated at king's court, Dan. 1.
Interprets visions, Dan. 2; 4; 5.
Promotion and executive authority of, Dan. 2:48, 49; 5:11, 29; 6:2.
Conspiracy against, cast into the lions' den, Dan. 6.
Prophecies of, Dan. 4:8, 9; chapters 7-12;Matt. 24:15.
Abstinence of, Dan. 1:8-16.
Wisdom of, Dan. 1:17; Ezek. 28:3.
Devoutness of, Dan. 2:18; 6; 9; 10; 12; Ezek. 14:14.
Courage and fidelity of, Dan. 4:27; 5:17-23; 6:10-23.
Worshiped by Nebuchadnezzar, Dan. 2:6.
2. David's son. Called also Chileab, 2 Sam. 3:3; 1 Chr. 3:1.
3. A descendant of Ithamar, and a companion of Ezra, Ezra 8:2; Neh. 10:6.

Daniel [ebd]

God is my judge, or judge of God. (1.) David's second son, "born unto him in Hebron, of Abigail the Carmelitess" (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).

(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of Jehoiakim (B.C. 606), Daniel and other three noble youths were carried off to Babylon, along with part of the vessels of the temple. There he was obliged to enter into the service of the king of Babylon, and in accordance with the custom of the age received the Chaldean name of Belteshazzar, i.e., "prince of Bel," or "Bel protect the king!" His residence in Babylon was very probably in the palace of Nebuchadnezzar, now identified with a mass of shapeless mounds called the Kasr, on the right bank of the river.

His training in the schools of the wise men in Babylon (Dan. 1:4) was to fit him for service to the empire. He was distinguished during this period for his piety and his stict observance of the Mosaic law (1:8-16), and gained the confidence and esteem of those who were over him. His habit of attention gained during his education in Jerusalem enabled him soon to master the wisdom and learning of the Chaldeans, and even to excel his compeers.

At the close of his three years of discipline and training in the royal schools, Daniel was distinguished for his proficiency in the "wisdom" of his day, and was brought out into public life. He soon became known for his skill in the interpretation of dreams (1:17; 2:14), and rose to the rank of governor of the province of Babylon, and became "chief of the governors" (Chald. Rab-signin) over all the wise men of Babylon. He made known and also interpreted Nebuchadnezzar's dream; and many years afterwards, when he was now an old man, amid the alarm and consternation of the terrible night of Belshazzar's impious feast, he was called in at the instance of the queen-mother (perhaps Nitocris, the daughter of Nebuchadnezzar) to interpret the mysterious handwriting on the wall. He was rewarded with a purple robe and elevation to the rank of "third ruler." The place of "second ruler" was held by Belshazzar as associated with his father, Nabonidus, on the throne (5:16). Daniel interpreted the handwriting, and "in that night was Belshazzar the king of the Chaldeans slain."

After the taking of Babylon, Cyrus, who was now master of all Asia from India to the Dardanelles, placed Darius (q.v.), a Median prince, on the throne, during the two years of whose reign Daniel held the office of first of the "three presidents" of the empire, and was thus practically at the head of affairs, no doubt interesting himself in the prospects of the captive Jews (Dan. 9), whom he had at last the happiness of seeing restored to their own land, although he did not return with them, but remained still in Babylon. His fidelity to God exposed him to persecution, and he was cast into a den of lions, but was miraculously delivered; after which Darius issued a decree enjoining reverence for "the God of Daniel" (6:26). He "prospered in the reign of Darius, and in the reign of Cyrus the Persian," whom he probably greatly influenced in the matter of the decree which put an end to the Captivity (B.C. 536).

He had a series of prophetic visions vouch-safed to him which opened up the prospect of a glorious future for the people of God, and must have imparted peace and gladness to his spirit in his old age as he waited on at his post till the "end of the days." The time and circumstances of his death are not recorded. He probably died at Susa, about eighty-five years of age.

Ezekiel, with whom he was contemporary, mentions him as a pattern of righteousness (14:14, 20) and wisdom (28:3). (See NEBUCHADNEZZAR.)

DANIEL [smith]

(judgment of God).

1. The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.)
2. The fourth of ?the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king?s service. He was divinely supported in his resolve to abstain from the "king?s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years discipline, (Daniel 1:5,18) Daniel had an opportunity of exercising his peculiar gift, (Daniel 1:17) of interpreting dreams, on the occasion of Nebuchadnezzar?s decree against the Magi. (Daniel 2:14) ff. In consequence of his success he was made "ruler of the whole province of Babylon." (Daniel 2:48) He afterwards interpreted the second dream of Nebuchadnezzar, (Daniel 4:8-27) and the handwriting on the wall which disturbed the feast of Belshazzar. (Daniel 5:10-28) At the accession of Darius he was made first of the "three presidents" of the empire, (Daniel 6:2) and was delivered from the lion?s den, into which he had been cast for his faithfulness to the rites of his faith. (Daniel 6:10-23) cf. Bel and Dr. 29-42. At the accession of Cyrus he still retained his prosperity, (Daniel 6:28) cf. Dani 1:21 Though he does not appear to have remained at Babylon, cf. (Daniel 1:21) and in "the third year of Cyrus" (B.C. 534) he saw his last recorded vision, on the banks of the Tigris. (Daniel 10:1,4) In the prophecies of Ezekiel mention is made of Daniel as a pattern of righteousness, (Ezekiel 14:14,20) and wisdom. (Ezekiel 28:3) The narrative in (Daniel 1:11) implies that Daniel was conspicuously distinguished for purity and knowledge at a very early age.
3. A descendant of Ithamar, who returned with Ezra. (Ezra 8:2)
4. A priest who sealed the covenant drawn up by Nehemiah, B.C. 445. (Nehemiah 10:6) He is perhaps the same as No. 3.

DANIEL [isbe]

DANIEL - dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):

(1) One of the sons of David (1 Ch 3:1).

(2) A Levite of the family of Ithamar (Ezr 8:2; Neh 10:6).

(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.

1. Early Life:

We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the knowledge and tongue of the Chaldeans; and appointed for them a daily portion of the king's food and of the wine which he drank. After having been thus nourished for three years, they were to stand before the king. Ashpenaz, the master or chief of the eunuchs, into whose hands they had been entrusted, following a custom of the time, gave to each of these youths a new and Babylonian name. To Daniel, he gave the name Belteshazzar. In Babylonian this name was probably Belu-lita-sharri-usur, which means "O Bel, protect thou the hostage of the king," a most appropriate name for one in the place which Daniel occupied as a hostage of Jehoiakim at the court of the king of Babylon. The youths were probably from 12 to 15 years of age at the time when they were carried captive. (For changes of names, compare Joseph changed to Zaphenath-paneah (Gen 41:45); Eliakim, to Jehoiakim (2 Ki 23:34); Mattaniah, to Zedekiah (2 Ki 24:17); and the tw names of the high priest Johanan's brother in the Sachau Papyri, i.e. Ostan and Anani.)

Having purposed in his heart that he would not defile himself with the food and drink of the king, Daniel requested of Ashpenaz permission to eat vegetables and drink water. Through the favor of God, this request was granted, notwithstanding the fear of Ashpenaz that his head would be endangered to the king on account of the probably resulting poor appearance of the youths living upon this blood-diluting diet, in comparison with the expected healthy appearance of the others of their class. However, ten days' trial having been first granted, and at the end of that time their countenances having been found fairer and their flesh fatter than the other youths', the permission was made permanent; and God gave to Daniel and his companions knowledge and skill in all learning and wisdom, and to Daniel understanding in all visions and dreams; so that at the end of the three years when the king communed with them, he found them much superior to all the magicians and enchanters in every matter of wisdom and understanding.

2. Dream-Interpreter:

Daniel's public activities were in harmony with his education. His first appearance was as an interpreter of the dream recorded in Dan 2. Nebuchadnezzar having seen in his dream a vision of a great image, excellent in brightness and terrible in appearance, its head of fine gold, its breast and its arms of silver, its belly and its thighs of brass, its legs of iron, its feet part of iron and part of clay, beheld a stone cut out without hands smiting the image and breaking it in pieces, until it became like chaff and was carried away by the wind; while the stone that smote the image became a great mountain and filled the whole earth. When the king awoke from his troubled sleep, he forgot, or reigned that he had forgotten, the dream, and summoned the wise men of Babylon both to tell him the dream and to give the interpretation thereof. The wise men having said that they could not tell the dream, nor interpret it as long as it was untold, the king threatened them with death. Daniel, who seems not to have been present when the other wise men were before the king, when he was informed of the threat of the king, and that preparations were being made to slay all of the wise men of Babylon, himself and his three companions included, boldly went in to the king and requested that he would appoint a time for him to appear to show the interpretation, Then he went to his house, and he and his companions prayed, and the dream and its interpretation were made known unto Daniel. At the appointed time, the dream was explained and the four Hebrews were loaded with wealth and given high positions in the service of the king. In the 4th chapter, we have recorded Daniel's interpretation of the dream of Nebuchadnezzar about the great tree that was hewn at the command of an angel, thus prefiguring the insanity of the king.

3. Interpreter of Signs:

Daniel's third great appearance in the book is in chapter 5, where he is called upon to explain the extraordinary writing upon the wall of Belshazzar's palace, which foretold the end of the Babylonian empire and the incoming of the Medes and Persians. For this service Daniel was clothed with purple, a chain of gold put around his neck, and he was made the third ruler in the kingdom.

4. Seer of Visions:

Daniel, however, was not merely an interpreter of other men's visions. In the last six chapters we have recorded four or five of his own visions, all of which are taken up with revelations concerning the future history of the great world empires, especially in their relation to the people of God, and predictions of the final triumph of the Messiah's kingdom.

5. Official of the Kings:

In addition to his duties as seer and as interpreter of signs and dreams, Daniel also stood high in the governmental service of Nebuchadnezzar, Belshazzar, and Darius the Mede, and perhaps also of Cyrus. The Book of Dnl, our only reliable source of information on this subject, does not tell us much about his civil duties and performances. It does say, however, that he was chief of the wise men, that he was in the gate of the king, and that he was governor over the whole province of Babylon under Nebuchadnezzar; that Belshazzar made him the third ruler in his kingdom; and that Darius made him one of the three presidents to whom his hundred and twenty satraps were to give account; and that he even thought to set him over his whole kingdom. In all of these positions he seems to have conducted himself with faithfulness and judgment. While in the service of Darius the Mede, he aroused the antipathy of the other presidents and of the satraps. Unable to find any fault with his official acts, they induced the king to make a decree, apparently general in form and purpose, but really aimed at Daniel alone. They saw that they could find no valid accusation against him, unless they found it in connection with something concerning the law of his God. They therefore caused the king to make a decree that no one should make a request of anyone for the space of thirty days, save of the king. Daniel, having publicly prayed three times a day as he was in the habit of doing, was caught in the act, accused, and on account of the irrevocability of a law of the Medes and Persians, was condemned in accordance with the decree to be cast into a den of lions. The king was much troubled at this, but was unable to withhold the punishment. However, he expressed to Daniel his belief that his God in whom he trusted continually would deliver him; and so indeed it came to pass. For in the morning, when the king drew near to the mouth of the den, and called to him, Daniel said that God had sent His angel and shut the mouths of the lions. So Daniel was taken up unharmed, and at the command of the king his accusers, having been cast into tile den, were destroyed before they reached the bottom.

LITERATURE.

Besides the commentaries and other works mentioned in the article on the Book of Daniel, valuable information may be found in Josephus and in Payne Smith's Lectures on Daniel.

R. Dick Wilson

DANIEL [bridgeway]

Through the example of his life and the visions recorded in his book, Daniel had a great influence upon people of later generations. The name that Jesus most commonly used of himself, the Son of man, was taken from Daniel’s vision of the heavenly and universal king (Dan 7:13-14; Mark 2:28; 14:62); the writer to the Hebrews used Daniel as an example of the person of true faith (Heb 11:33); and John, in the book of Revelation, recorded visions that were based largely on those of Daniel (cf. Daniel Chapters 2,7 and 8 with Revelation Chapters 11, 12 and 13).

A man of faith

As a youth Daniel had been carried off captive to Babylon when Nebuchadnezzar first attacked Jerusalem (605 BC; Dan 1:1-6). Being handsome and intelligent, he was trained to be a courtier in Nebuchadnezzar’s palace. He proved the genuineness of his faith in God by resisting the pressures upon him to conform to the ungodly ways of Babylon. God gave him success in his studies and the ability to interpret dreams (Dan 1:17,20).

This ability enabled Daniel to interpret a puzzling dream for Nebuchadnezzar. As a reward he was promoted to chief administrator in Babylon and head over Nebuchadnezzar’s council of advisers (Dan 2:48). Daniel knew, however, that his success in interpreting Nebuchadnezzar’s dream came only through his faith in God (Dan 2:16-19,24).

Daniel’s trust in God showed itself also in the fearless way he told Nebuchadnezzar of the judgment that would fall upon him because of his pride (Dan 4:19,25). But Daniel had no joy in announcing the punishment, preferring rather that Nebuchadnezzar change his ways and so avoid the threatened judgment (Dan 4:27). In the time of a later ruler, Belshazzar, Daniel was even bolder in his denunciation of royal pride and arrogance (Dan 5:18-23).

Belshazzar was the last of Babylon’s rulers, for it was during his reign that Persia, under Cyrus, conquered Babylon. By this time (539 BC) Daniel was at least eighty years of age, but he was given one of the highest positions in the new administration (Dan 6:1-2; cf. 1:21; 5:30). When jealous fellow administrators laid a trap that they thought would force Daniel either to deny his God or be put to death, Daniel refused to deny his God and God saved him from death (Dan 6:5,23).

One way Daniel maintained and demonstrated his faith was through prayer (Dan 2:17-23; 6:10). This applied not only to his involvement in great crises with heathen kings and governors, but also to his concern for the spiritual well-being of his own people, the Jews. On one occasion he humbly linked himself with the rebellious Israelite people as a whole in confessing their sin and asking God’s mercy (Dan 9:1-19), and in reply received God’s assurance of forgiveness (Dan 9:20-23). On another occasion his prayers were accompanied by three weeks of mourning and fasting (Dan 10:2-3), and once again his faith was rewarded by answered prayer (Dan 10:11).

The book of Daniel

Although the book of Daniel is commonly known as one of the Major Prophets, the Jews who arranged the books in their Bible included Daniel not among the prophets but among the miscellaneous writings. To them Daniel was a statesman who served God in a foreign palace, rather than a preacher who brought the message of God to his people. Nevertheless, the New Testament refers to Daniel as a prophet (Matt 24:15), for he was one through whom God revealed his purposes.

In broad outline, the purpose of the book of Daniel is to show to both Jews and foreigners that all nations and their rulers are under the control of God. The kingdoms of the world may fight against God, but in the end they must fall beneath the all-conquering power of his kingdom. The book of Daniel presents this message in two parts. The first deals with stories of selected people of God in a heathen country, the second with visions that God gave to his servant Daniel.

These revelations are concerned in the first place with the long period of confusion and conflict that followed the Persian period and reached its climax in the events of the New Testament era. Their meaning, however, is not limited to those events, for the New Testament writers apply features of them to the final triumph of God’s kingdom, which is yet to take place.

Because of the many visions recorded in it, the book of Daniel has characteristics of that kind of Hebrew literature known as apocalyptic (from the Greek apokalupto, meaning ‘to reveal or uncover’). In apocalyptic literature the visions are always strange, with weird symbolism that often features fierce beasts. The overall purpose is to picture great conflicts out of which God and his people triumph (see APOCALYPTIC LITERATURE).

Contents of the book

After Daniel and his friends proved their faithfulness to God during their time of testing in the Babylonian palace (1:1-21), an occasion arose where Daniel showed his remarkable ability to interpret dreams. Nebuchadnezzar had a dream which, Daniel explained, showed that God is the ruler of the world and he sets up and destroys kingdoms according to his will (2:1-49).

Daniel’s success at interpreting the king’s dream brought promotion for him and his friends, but this in turn brought jealousy from some of the other officials. They accused Daniel’s friends of treason for refusing to worship an idol that the king had set up, and had them thrown into a fiery furnace; but God saved them through their ordeal (3:1-30). When Nebuchadnezzar refused to heed Daniel’s warning of the danger of pride, God humbled him. Nebuchadnezzar was then forced to acknowledge that Daniel’s God was the one and only true God (4:1-37).

A succeeding king, Belshazzar, failing to learn from Nebuchadnezzar’s experience, brought about his nation’s destruction. In his reign Babylon fell to Persia (5:1-31). Daniel, now an old man but a leading official in the Persian administration, was the victim of a plot by jealous fellow officials. Though he was sentenced to death and thrown into a den of lions, God saved him (6:1-28).

The first of Daniel’s visions was of four beasts that symbolized the successive empires of Babylon, Medo-Persia, Greece and Rome. In spite of their increasing opposition to God and his people, God’s kingdom triumphed in the end (7:1-28). The next vision developed details of one of the four empires, namely, the Greek (8:1-27).

At the time of Daniel’s visions, the Jews were still in captivity in Babylon, but expected to return to their homeland soon. In response to a prayer of Daniel on behalf of his people (9:1-19), God showed that he was now bringing his age-long purposes to completion. He would deal decisively with the whole problem of sin and bring in everlasting righteousness (9:20-27). Before that climax would arrive, however, the Jews would have intense suffering This would be so particularly during the Greek period, when they would suffer terrible persecution at the hands of Antiochus Epiphanes (10:1-12:13; for details see GREECE).

Also see definition of "Daniel" in Word Study