THE BOOK OF DANIEL

THE BOOK OF DANIEL –ALLEN HOOD

Book Introduction

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I. DANIEL –THE HISTORICAL FIGURE

A. The name "Daniel" means "God is my Judge." Daniel was born during Josiah’s

reign around 620 B.C. and grew up listening to Jeremiah’sprophesy.

B. The book picks up with Daniel as a young man of royal or noble stock being

brought to Babylon in exile. Josephus maintains that Daniel, Shadrach, Meshach,

and Abed-Nego were from the Zedekiah’s family.1 Nebuchadnezzar was looking

for young males "without blemish, good-looking, gifted in all wisdom, possessing

knowledge, and quick to understand, who had ability to serve in the king’s palace,

and whom they might teach the literature of the Chaldeans."

C. Chapter 1 reveals that Daniel serves the Babylonian and Persian Governments

from 605 BC until approximately 537 BC, yet the chapter 10-12 records Daniel’s

life up until his last vision in the third year of the reign of Cyrus in 536 BC. This

means that Daniel lived to be at least 85 years of age. In fact, Daniel is in his

mid-sixties when he receives his first recorded vision.

D. Daniel is unique in several ways. First, Daniel is a governmental official with

high level administrative functions. For Nebuchadnezzar Daniel was given

administration over the whole province of Babylon, and for Cyrus, he was given

administration over the whole realm. Yet, he was also the chief administrator

over all the wise men of Babylon. He governed with a spirit of excellence, and at

the same time had "understanding in all visions and dreams."

Nebuchadnezzar appealed to Daniel in Dan. 4:9, hoping to gain insight into his

troubling dream saying, "Belteshazzar, chief of the magicians, because I know

that the Spirit of the Holy God is in you, and no secret troubles you, explain

to me the visions of my dream that I have seen, and its interpretation." The queen

mother speaks the following to Belshazzar concerning Daniel:

The queen spoke, saying, "O king, live forever! Do not let your thoughts trouble

you, nor let your countenance change. 11 There is a man in your kingdom in

whom is the Spirit of the Holy God. And in the days of your father, light and

understanding and wisdom, like the wisdom of the gods, were found in him;

and King Nebuchadnezzar your father -- your father the king -- made him

chief of the magicians, astrologers, Chaldeans, and soothsayers. 12 Inasmuch

as an excellent spirit, knowledge, understanding, interpreting dreams,

solving riddles, and explaining enigmas were found in this Daniel, whom the

king named Belteshazzar, now let Daniel be called, and he will give the

interpretation." Dan. 5:10-12

1 Flavius Josephus, Antiquities of the Jews, 10:10:1.

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In fact, this combination puts Daniel in a unique place. The questions are asked,

"Is Daniel a prophet and should he be placed within the prophets in the canon?"

The Hebrew Scriptures (Kethubim) contain three book divisions –the Law, the

Writings, and the Prophets. In those Hebrew Scriptures Daniel is placed among

the Writings, because he was not seen by the Jewish leadership to be a prophet in

the traditional sense of Isaiah, Jeremiah, or Amos. However, Josephus places

Daniel among the Prophets. The Septuagint and the Vulgate agree and place

Daniel among the Major Prophets. Jesus settles the issue in Matt. 24:15 by

describing Daniel as a prophet.

E. Daniel is directly mentioned five times in Scripture and is alluded to once more.

Ezek. 14:12-20 The word of the LORD came again to me, saying: 13 "Son of

man, when a land sins against Me by persistent unfaithfulness, I will stretch out

My hand against it; I will cut off its supply of bread, send famine on it, and cut off

man and beast from it. 14 Even if these three men, Noah, Daniel, and Job, were in

it, they would deliver only themselves by their righteousness," says the Lord

GOD. 15 "If I cause wild beasts to pass through the land, and they empty it, and

make it so desolate that no man may pass through because of the beasts, 16 even

though these three men were in it, as I live," says the Lord GOD, "they would

deliver neither sons nor daughters; only they would be delivered, and the land

would be desolate. 17 "Or if I bring a sword on that land, and say, 'Sword, go

through the land,' and I cut off man and beast from it, 18 even though these three

men were in it, as I live," says the Lord GOD, "they would deliver neither sons

nor daughters, but only they themselves would be delivered. 19 "Or if I send a

pestilence into that land and pour out My fury on it in blood, and cut off from it

man and beast, 20 even though Noah, Daniel, and Job were in it, as I live," says

the Lord GOD, "they would deliver neither son nor daughter; they would deliver

only themselves by their righteousness." NKJV

Ezek. 28:1-3 The word of the LORD came to me again, saying, 2 "Son of man,

say to the prince of Tyre, 'Thus says the Lord GOD: "Because your heart is lifted

up, And you say, 'I am a god, I sit in the seat of gods, In the midst of the seas,' Yet

you are a man, and not a god, Though you set your heart as the heart of a god 3

Behold, you are wiser than Daniel! There is no secret that can be hidden from

you! NKJV

Matt. 24:15-17 "Therefore when you see the 'abomination of desolation,' spoken

of by Daniel the prophet, standing in the holy place" (whoever reads, let him

understand), 16 "then let those who are in Judea flee to the mountains. NKJV

Mark 13:14-15 "So when you see the 'abomination of desolation,' spoken of by

Daniel the prophet, standing where it ought not" (let the reader understand),

"then let those who are in Judea flee to the mountains. NKJV

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Heb. 11:32-35 And what more shall I say? For the time would fail me to tell of

Gideon and Barak and Samson and Jephthah, also of David and Samuel and the

prophets: 33 who through faith subdued kingdoms, worked righteousness,

obtained promises, stopped the mouths of lions, 34 quenched the violence of

fire, escaped the edge of the sword, out of weakness were made strong, became

valiant in battle, turned to flight the armies of the aliens. NKJV

II. AUTHORSHIP AND DATE

A. Tradition holds that Daniel is the author and that it was written late in Daniel’s

life. This view was held with little or no challenge for 1800 years and is held to

this day by virtually all conservative scholarship.

B. The Neo-Platonist Porphyry (ca. A.D. 232-303) was the first to take exception

and rejected Daniel as the author and its early dating on the basis that reason

could not afford prophecy a predictive element. Jerome, who defended the

traditional position, asserts in his commentary on Daniel that Porphyry "claims

that the person who composed the book under the name of Daniel made it all up

in order to revive the hopes of his countrymen. Not that he was able to foreknow

all of future history, but rather he records events that had already taken place." 2

C. Modern scholarship picks up where Porphyry left off and continues Porphyry’s

anti-supernatural hermeneutic. This position became known as the Maccabean

Thesis and holds that Daniel was authored by an anonymous Jew during the

second century B.C. and was primarily written to encourage Jews in their

resistance of Antiochus Epiphanes IV (175-163 B.C.). Thus, the work is neither

historical nor prophetic, but rather, a reconstruction of events with added

pseudoprophecies by an anonymous author using Daniel’s name in order to

inspire hope and faith in the sovereignty of God during a very oppressive time.

Chapters 1-6 are viewed to be legends that were used by a Maccabean author to

bolster his pseudoprophecies in chapters 7-12.

D. Arguments Against the Maccabean Thesis and for a Sixth Century Date.

Scholarship has mounted weighty arguments against a late dating for Daniel and

against pseudonymity (unkown author who uses a well-known name to set forth

his/her message).

1. The author of Daniel displays an extensive knowledge of sixth century

events.

2 Stephen Miller, Daniel, 24.

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a. He knows that the new Babylon was the creation of Nebuchadnezzar

(Dan. 4:30). Excavations have proved this to be true.3

b. He knew that Belshazzar was co-regent with his father and was acting

as King when Cyrus took control of Babylon.4 Thus, the author is

correct when he states that Belshazzar offered Daniel to be the third

highest ruler in the kingdom.

c. He knew the manner of execution of both the Babylonian (burned

alive in the furnace) and Persian empires (thrown to the lions). Fire

was sacred to Persians because of Zoroasterianism; thus, Persia

changed the death penalty from fire to lions.5

2. If the book was written during or shortly after the Maccabean crisis, one

would expect to find more direct references to the crisis as well as

references to the Maccabeus family who led the resistance.

3. The palace stories in the first six chapters do not reflect an animosity from

the governments towards the Jews that matches the horrid atrocities that

Antiochus inflicted upon the Jews. If one were writing during or shortly

after the persecution by Antiochus Epiphanes IV, one would expect to find

a blatant animosity between the government and the Jews.

4. There are a number of Persian governmental, official words and

expressions in Daniel which indicate an early composition. It stands to

reason that if Daniel was written during the peak of hellenization, the

author would exclude such terms which might bring confusion to the

reader. Thus, the likely explanation is that the book was written when

Persian was the official language of the government. In fact, these Persian

words are "Old Persian" words which were in use before 300 B.C.

5. The book has only a small number of Greek loan words in 3:5,7,10,15. If

the work was written in the second century, one would expect to find

numerous Greek loan words. In fact, these words are all names of musical

instruments, and it is well known that Greek traders had been in the region

for centuries.

3 Ibid, 26.

4 Stephen Miller, Daniel, 26.

5 Stephen Miller, Daniel, 26.

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6. As stated above, the book itself declares that Daniel received the

prophecies from God and wrote the book. An anonymous writer would be

recording falsity and lies concerning the Word of God. This does not

qualify as godly encouragement but fraudulence.

Dan. 7:2-3 Daniel spoke, saying, "I saw in my vision by night, and

behold, the four winds of heaven were stirring up the Great Sea. NKJV

Dan. 8:1-3 In the third year of the reign of King Belshazzar a vision

appeared to me -- to me, Daniel -- after the one that appeared to me the

first time. 2 I saw in the vision, and it so happened while I was looking,

that I was in Shushan, the citadel, which is in the province of Elam; and I

saw in the vision that I was by the River Ulai. NKJV

Dan. 9:2 in the first year of his reign I, Daniel, understood by the books

the number of the years specified by the word of the LORD through

Jeremiah the prophet, that He would accomplish seventy years in the

desolations of Jerusalem.

Dan. 9:20-23 Now while I was speaking, praying, and confessing my sin

and the sin of my people Israel, and presenting my supplication before the

LORD my God for the holy mountain of my God, 21 yes, while I was

speaking in prayer, the man Gabriel, whom I had seen in the vision at the

beginning, being caused to fly swiftly, reached me about the time of the

evening offering. 22 And he informed me, and talked with me, and said,

"O Daniel, I have now come forth to give you skill to understand. NKJV

Dan. 10:2-3 In those days I, Daniel, was mourning three full weeks. 3 I

ate no pleasant food, no meat or wine came into my mouth, nor did I

anoint myself at all, till three whole weeks were fulfilled. NKJV

7. The style of the Aramaic in Daniel reflects an early dating. "The Aramaic

of Daniel and Ezra exhibit striking parallels with early examples of the

language found in such documents as the Elephantine Papyri, also written

in Imperial Aramaic and dated to the fifth century B.C."6 Also, Stephen

Miller maintains that "the Hebrew of Daniel resembles that of Ezekiel,

Haggai, Ezra, and Chronicles more than that of the later Qumran Scrolls."7

6 Stephen Miller, Daniel, 31.

7 Stephen Miller, Daniel, 32.

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8. Eight manuscripts of Daniel have been discovered in the caves of Qumran.

Two of these reflect a late second century dating. It is highly unlikely that

the Qumran community would receive Daniel as Scripture if written in the

2nd Century B.C.

DEAD SEA SCROLLS - The popular name for about 500 scrolls and

fragments of scrolls which were found in 11 caves surrounding Khirbet

("ruin of") Qumran on the northwest shore of the Dead Sea in 1947 and

shortly thereafter. Taken together, these leather and PAPYRUS (primitive

paper) manuscripts were a find without precedent in the history of modern

archaeology. The Dead Sea Scrolls have helped scholars to: (1) establish

the date of a stabilized Hebrew Bible as no later than A.D. 70 AD; (2)

reconstruct the history of the Holy Land from the fourth century B.C. to

A.D. 135 AD; and (3) clarify the relationship between Jewish religious

traditions and early Christianity. (from Nelson's Illustrated Bible

9. Jesus affirms Daniel’s authorship in Matthew 24:15, "Therefore when you

see the 'abomination of desolation,' spoken of by Daniel the prophet,

standing in the holy place" (whoever reads, let him understand), 16 "then

let those who are in Judea flee to the mountains. Jesus affirms that

Daniel was a historical figure and that the prophecies contained in the

book of Daniel were from him and not from an anonymous writer. In

this Jesus confirmed the gift of prophecy and that Daniel’s prophecy

was speaking of future events. Therefore, Jesus refutes an antisupernatural

hermeneutic which holds that prophecy cannot be

predictive. Also, this passage reflects that Jesus’ audience assumed

the book to be written by Daniel and that its historical setting in the

book was authentic sixth century B.C.

10. The early church held to an early date for the book and that the book was

written by a historical figure named Daniel. Jerome argued against

Porphyry and the church condemned Porphyry’s position.

11. The composition of the Septuagint lends weight for the argument of an

early date. Miller points out that "the Book of Daniel was quite old by the

time of the Septuagint is evidenced by the fact that the translators were

completely unaware of the meaning of many terms in Daniel as evidenced

by their mistranslations."8

8 Stephen Miller, Daniel, 39.

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Septuagint –The oldest Bible translation in the world was made in

Alexandria, Egypt, where the Old Testament was translated from Hebrew

into Greek for the benefit of the Greek-speaking Jews of that city. A Jewish

community had existed in Alexandria almost from its foundation by

ALEXANDER the Great in 331 BC In two or three generations this

community had forgotten its native Palestinian language. These Jews

realized they needed the Hebrew Scriptures rendered into the only

language they knew-Greek. The first section of the Hebrew Bible to be

translated into Greek was the PENTATEUCH, or the first five books of the

Old Testament, some time before 200 BC Other parts were translated

during the next century.

This version is commonly called the SEPTUAGINT, from septuaginta, the

Latin word for 70 (LXX). This name was selected because of a tradition

that the Pentateuch was translated into Greek by about 70 elders of Israel

who were brought to Alexandria especially for this purpose.

Nelson Publishers)

E. The single most deciding factor on authorship and dating is one’s view of the

supernatural and the nature of prophecy. The vast amount of modern liberal

scholarship assumes that Daniel is written in the 2nd century B.C., and many

commentators do not even seek to defend their case. If one maintains the position

that reason demands that predictive prophecy is an impossibility, then one has to

set the book shortly after the Maccabean Crisis in spite of the external and internal

evidence. In my opinion the evidence is both clear and convincing on the side

of an early dating in 6th century B.C. written by the historical figure, Daniel.

III. GENRE

A. Daniel is unique in its genre. It is typically categorized among the apocalyptic

works. The name "apocalyptic," comes from the Greek word, "apocalypses,"

meaning an unveiling of truth and things which are hidden. Yet, difference of

opinion exists on the nature of apocalyptic literature.

B. Some see apocalyptic literature as arising out of Persian/Zoroastrianism influence.

However, Daniel does not mention Satan once in his work and the angels’ names

have Hebrew origin.9

9 Joyce Baldwin, Daniel, 49.

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C. The structure of the book also makes it difficult to assess the genre. The first six

chapters have a historical element to them. Much like the narratives of Joseph in

Genesis, Daniel has that historical narrative that is laced with principle and

wisdom. This has caused some scholars to categorize Daniel as Wisdom

literature. Yet, the last half of the book is similar to Zechariah in its visionary,

prophetic nature; it is filled with symbolism and allegory. While Ezekiel, Isaiah,

and other prophetic writings have elements of the apocalyptic, it dominates the

last half of Daniel.

D. Both Walvoord and Miller assign Daniel to the apocalyptic genre. Walvoord uses

Ralph Alexander’s definition of apocalyptic literature.10

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 the divine

interpreter, and whose theological content is primarily eschatological.

E. Miller classifies Daniel as Canonical Apocalyptic and defines it as follows:

How should the believer regard the apocalyptic literature of the Bible?

Canonical apocalyptic should be viewed positively as a method (or genre)

employed by God to "unveil" wonderful truths to His people. What is unveiled by

apocalyptic? Two truths stand out. First, apocalyptic grants the world a glimpse

of God Himself. In Daniel and other apocalyptic works, God is portrayed as

sovereign, just, and powerful. He is in control of the universe and the lives of

individuals. Second, canonical apocalyptic works unveil the future, not in order

to satisfy idle curiosity but as a source of comfort and encouragement to the

saints during their time of need.11

F. Other biblical works often classified apocalyptic literature other than Dan. 2, 7-12

is Isa. 24-27, Ezekiel 37:1-4, 38-48, Zechariah 1:7-6:8 & 9-14, Joel 3, and

Revelation.

IV. BOOK STRUCTURE

A. The book of Daniel consists of twelve chapters. They are not in chronological

order and can be divided in two different ways. First, on the basis of content.

Second, on the basis of language.

10 John F. Walvoord, Daniel: The Key to Prophet Revelation, 13.

11 Stephen Miller, Daniel, 47.

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B. Based on content the Book of Daniel is divided in two (see Book Outline #1).

The first six chapters give insight into the life of Daniel in the courts of Babylon –

how he carries his heart, how God deals with kings and men of power, etc. The

second six chapters present the prophetic visions that Daniel receives concerning

the destiny of the people of Israel and the end of the age. In fact, Daniel gives

more detail concerning the end of the age than any other book in the Old

Testament.

C. Based on languages the Book of Daniel has three divisions (see Book Outline

#2). Chapters 1 and 8-12 are written in Hebrew and chapters 2-7 are written in

Aramaic. The first chapter is a prologue to introduce the historical Jewish figure,

Daniel. The second division is written in Aramaic as a testimony to how God

deals with Gentile nations. The third division is resumed in Hebrew in order to

foretell God’s dealing with the nation of Israel. Thus, Daniel writes in the

appropriate language of the audience in which he is addressing. The Gentiles of

that day could have read Aramaic while the Jews could have read both. Some

dispensationalists hold to this view, pointing out the different dealings of God

with the Gentiles and the nation of Israel.

V. CHAPTER SUMMARIES

A. Section One: The Palace Years –Daniel instructs us on how to carry our hearts in

the days of persecution, on the specific revelations of God which sustain the heart

in the hour of crisis, and on how God deals with kings and persons of power.

Chapter One: Purposing the Heart

Chapter Two: Daniel prays the prayer that contains the subject matter which is

unfolded throughout the rest of the book, wisdom and might is the Lord’s. God is

the Revealer of Mysteries.

Chapter Three: The Ultimate Deliverer

Chapter Four: The King of Heaven and His Holy Watchers

Chapter Five: The Judge Who Humbles the Proud

Chapter Six: Men Must Tremble Before The Living God –Steadfast, Everlasting

King, Deliverer, and Worker of Signs and Wonders.

B. Section Two –The Four Visions of the End

Chapter Seven –The Cosmic Drama, the Throne of Fire, and the Two-Fold

Offense at the End of the Age

Chapter Eight –The Man of Sin and the Fullness of the Transgressions

Chapter Nine – The Eternal Glory of an Intercessor and Israel’s Seventy Sevens

Chapters Ten-Twelve –Angels, Conflict, Exploits, Jacob’s Trouble, and Eternity

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VI. HISTORICAL SETTING

A. Daniel’s Chronology

612 B.C. --- Nineveh falls –effective end of Assyrian domination

605 B.C. --- 1st Deportation –Jehoiakim and Daniel (Daniel 1)

„h 3yrs Training

603 B.C. --- 2nd Year of Nebuchadnezzar (Daniel 2)

„h Gold Image –Daniel 3(?)

597 B.C. --- 2nd Deportation –Jehoiachin and Ezekial

586 B.C. --- Exile –Zedekiah blinded and His Sons Killed

„h Insanity of Nebuchadnezzar – Daniel 4 (570’s ?)

562 B.C. --- Nebuchadnezzar dies

553 B.C. --- Belshazzar’s 1st Year (Daniel 7)

551 B.C. --- Belshazzar’s 3rd Year (Daniel 8)

539 B.C. --- Daniel 5

538 B.C. --- Daniel 9

1. Darius 1st Year

2. Daniel’s prayer and fasting

Jeremiah 25:11-12 & 29:10

End-time framework

„h Lion’s Den –Daniel 6

536 B.C. --- Daniel 10-12

B. Historical Summary of the Transfer of Power and the Reign of Nebuchadnezzar.

A new era begins with Nabopolassar, appointed ruler of Babylon by the last

Assyrian king just when the Medes were making their final assault on Nineveh.

Nabopolassar deserted to the enemy, arranged a marriage between his son

NEBUCHADNEZZAR and the Median leader's daughter, and joined him

besieging the Assyrian capital. On the capture of the city (625 BC) the S. W. of

Assyria was assigned to Nabopolassar in the division of the spoil. So the

Babylonian empire was extended over the whole Euphrates valley to the Taurus

range, over Syria, Phoenicia, Palestine, Idumaea; and the Jews passed as

tributaries under Babylon, as they had been under Assyria. Pharaoh Necho, son of

Psamatik I (608 BC) in the later years of Nabopolassar conquered the whole

region between Egypt and the Euphrates. Josiah, as ally of Babylon, met him in

spite of warning and was slain at Megiddo (2 Chron 35:20-25; 2 Kings 23:29).

Nabopolassar sent Nebuchadnezzar; and the latter at the battle of Carchemish, on

the Euphrates, regained all the lost territory for Babylon (2 Kings 24:7; Jer 46:2-

12.) Nebuchadnezzar was already at Egypt when news of his father's death

recalled him, and he ascended the throne 604 BC He reigned 43 years, during

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which he recovered Syria and Palestine, destroyed Jerusalem, and carried away

the Jews to Babylon, reduced Phoenicia and Tyre, and ravaged Egypt; above all

he was the great builder of the most beautiful monuments of his country and city.

His palace with threefold enclosure, plated pillars, enameled brick, and hanging

gardens, was celebrated throughout the civilized world. The ruins of ancient

temples repaired by him, and cities restored and adorned, still attest his genius,

with their bricks inscribed with his name. How appropriate the language assigned

to him in Dan 4:29-30, as he walked in the palace of the kingdom of Babylon,

possibly on the highest terrace of the hanging gardens: "Is not, this great Babylon

that I have built for the house of the kingdom, by the might of my power and for

VII. WHY STUDY DANIEL?

A. Daniel is a forerunner not only to his generation but also to our generation at

the end of the age. Daniel means "God is my Judge." Daniel is the

forerunner to generations where God is revealing Himself as the Judge for

His people and against rebellion and wickedness. The book records the times

from the first exile of the Jews in 605 BC until the third year of Cyrus in 536/7

BC. It covers the entirety of their exile from 605 BC until Cyrus’ decree in 537

BC for the Israelites to return to their land under the leadership of Zerubbabel.

B. Daniel is interested in showing how the heart is prepared and sustained in

the very heart of a wicked regime ruling on planet earth. Unlike Ezekiel and

Jeremiah, Daniel does not focus in on the pre-exilic years or even make

commentary on the people of God while they are in process of being conquered.

Nor does he reference the exilic community in Babylon. This is not Daniel’s

purpose. When all is stripped away, when the religious supports are torn asunder,

how does one carry the heart? How does one find rest, yea more than rest,

victory?

C. Daniel also gives insight into how God deals with wicked kings and rulers

over the affairs of men and women on earth. What can one expect from God

when the whole earth is led by a wicked ruler? Daniel reveals the sovereignty of

God in displaying that the Most High God is over the affairs of humanity. He

raises up kings and He tears them down at will. Jesus is the ruler of the Kings of

the Earth. Daniel gives strength to the heart for the people of God at the end of

the age who will endure the antichrist government at the end of the age. How will

the people of God endure the trauma at the end of the age when the nations

conspire together against the Lord and His Anointed One?

D. Daniel also gives the revelations of God which sustain the heart in the day of

suffering and tribulation. God reveals them from the lips of wicked kings

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themselves. He makes the mouths of evil rulers declare the very truths which

will sustain the hearts of the people of God at the end of the age.

E. Daniel gives us glimpses of the cosmic drama and the battle over the hearts of

humanity from a heavenly viewpoint and how prayer governs world affairs.

Daniel reveals both the human and angelic dimension of spiritual warfare.

Daniel gives us glimpses of the unseen contention for the purposes of God to

be manifest in the historic moment and how prayer moves, shifts, and

enables the breaking in God’s divine purposes.