(HBH) The Book of Daniel has traditionally been attributed to Daniel on the basis of explicit statements made within its pages (9:2; 10:2) and Christ's testimony (Matt. 24:15). Daniel lived in Babylon during the sixth century B.C., and served both Babylonian and Persian rulers.
Modern critics have denied the historical value of the book for several reasons. They regard it as a combination of court legends and apocalyptic visions, the latter being characteristic of intertestamental Jewish literature (see further discussion on "Literary Form").
Only a few observations related to the historical value of the book can be made.
Others regard it as a prime example of supernatural, predictive prophecy. These interpreters argue that 11:36-45 does not contain unfulfilled predictions about Antiochus Epiphanes. Instead it describes the career of a yet future ruler who resembles Antiochus. Such foreshadowing and blending is typical of Old Testament prophecy.
IBD adds: Those who attack the authenticity of the Book of Daniel do not have enough evidence to support their charge. The speculation that it was written by zealous Jews to mobilize their countrymen in opposition to Antiochus Epiphanes is far-fetched and unconvincing. There's no valid reason to abandon the traditional view that it was written by the prophet Daniel. According to evidence in the book itself, Daniel's captivity lasted from the time of Nebuchadnezzar's reign in Babylon (1:1-6) into the reign of Cyrus of Persia (10:1), about 536 B.C. He must have written his book some time during this period or shortly thereafter.
Author: Daniel was an adolescent when he was deported in 605 B.C. to Babylonia, where he lived more than seventy years. It seems that he belonged to a high-class family from Jerusalem. The deportation of the descendants of the nobility to Babylon had been prophesied by Isaiah to Hezekiah (Is. 39:7). At the beginning, Daniel served as instructor in the court of Nebuchadnezzar; later he became an advisor to foreign monarchs.
His importance as a prophet was confirmed by Jesus in Matthew 24:15.
Daniel means "GOD is my judge". His firm consecration to Jehovah and his loyalty to GOD's people fully confirms this truth in his life.
Date: Although the siege and later transfer of the captives to Babylonia lasted several years, the strong men of valor, the skilled, and educated people were taken from Jerusalem from the first moments of the war (II Ki. 24:14). The date that is generally accepted in the case of Daniel's captivity is 605 B.C. His prophecy covers his entire life.
Background: Along with the thousands of captives from Judah that were led to Babylon between 605 and 582 B.C., the treasures of the palace and temple of Solomon were transferred. The Babylonians had subjugated all the provinces controlled by Assyria and consolidated its empire within an area that covered a great part of the Middle East.
Governing such a diverse empire in a territory so vast required the assistance of an efficient administrative bureaucracy. Educated slaves, or those who possessed required abilities, became the right hand of the government. Because of the vision, knowledge and good appearance, four young Hebrews were selected for the training program (1:4). The notable character of Daniel, Hananiah, Mishael and Azariah assures them positions in the king's palace; and it was Daniel who stood out above all the wise men of that vast empire (6:1-3).
Purpose: The purpose of the book is to show that the GOD of Israel, the only GOD, has the destiny of all the nations in his hands.
Content: Daniel has three principal section: The presentation of Daniel (Ch.1); the episode that prove Daniel's character and the development of his gifts of prophetic interpretation (chaps. 2-7); and his series of visions about future events and kingdoms (chaps. 8-12). In this final section, Daniel appears as a prophetic book that is a key for understanding a great part of the Bible. Many conceptions about the prophecies dedicated to the end times depend on how this book is interpreted. Jesus' commentaries in his discourse on the Mount of Olives (Matt. 24; 25) and many of the revelations given to the apostle Paul harmonize and coincide with those of Daniel (see Rom. 11; II Thess. 2). In the same way, Daniel helps us to understand the book of Revelation.
Although the interpretations of Daniel, like those of Revelation, exhibit a great diversity, the dispensationalist interpretation has achieved great popularity among many. It deals with an interpretive method that finds keys in Daniel to decipher the mysteries of keys such as the Antichrist, the great tribulation, the Second Coming of Christ, the time of the Gentiles, resurrections and future judgments. This method also considers that the greater part of the unconsummated prophecies still revolve around two principal questions: The future destiny of the city of Jerusalem; and the historical destiny of Daniel's people; the Jewish nation (9:24). See the Introduction to Revelation, "Methods of Interpretation".
Historical Background: (HBH) Daniel and his friends were taken into exile in 605 B.C. They served mighty Nebuchadnezzar, who ruled the Babylonian empire until 562. Nebuchadnezzar's successors were Evil-Merodach, Neriglissar, Labashi-Marduk, and Nabonidus. Nabonidus spent much of his reign in Tema worshiping the moon god. His son Belshazzar served as his vice-regent. Thought he Book of Daniel calls Belshazzar "king", it hints that he was really second in command in the kingdom (5:7,16). Cyrus the Persian conquered Babylonian 539 and made Gubaru governor over the city. Daniel retained a high civil office under the Persians.
Literary Form: (HBH) How we classify the narratives of Daniel depends on our view of their historical value. Those who regard the stories as fictional classify them as court legends. Those who accept their historical value regard them as biographical accounts of Daniel and his friends.
Daniel's visions can be categorized as apocalyptic literature. Because later examples of such literature are falsely attributed to some famous person from the past (pseudepigraphic) and contain after-the-fact prophecy, some assume that Daniel shares these characteristics. Others acknowledge some literary similarities but argue for Daniel as genuine prophecy.
The structure of the book can be viewed in different ways. Chapters 1-6 are largely narratives, while chapters 7-12 contain visions of future events. At the same time, 1:1-24a; 8-12 are written in Hebrew, while 2:4b-7:28 are in Aramaic. The explanation for the bilingual nature of the book is uncertain. Some observe that the Aramaic section focuses on Gentile rulers and nations, while the Hebrew sections are primarily concerned with Israel. Others explain the variation as a structural device. Daniel 2:4b-7:28 is set off from the surrounding sections because it is a symmetrically arranged unit, displaying a mirror structure (chaps. 2 and 7 correspond thematically, as do chaps. 3 and 6 and chaps. 4 and 5).
Purpose and Theology: (HBH) The GOD of Daniel is the sovereign Ruler of the world, who raises up and brings down rulers and determines long beforehand the future of nations. He rewards the faithfulness of His devoted servants and protects them, even when they are far from their homeland. His sovereignty is especially apparent in His dealings with Nebuchadnezzar. To him GOD revealed future history, demonstrated His power to deliver His own, and gave a vivid lesson on the dangers of pride. Nebuchadnezzar was forced to acknowledge the sovereignty of Daniel's GOD. The LORD also displayed His sovereignty to subsequent rulers. He announced in dramatic fashion Belshazzar's downfall for his arrogance and lack of respect for the temple vessels. He demonstrated to Darius His power to deliver His faithful servants from even the worst crises.
Through Daniel's visions the LORD demonstrates His sovereignty over history. Human empires rise and fall, but the LORD ultimately shatters Gentile opposition to His program and establishes His kingdom on earth.
Structure of the Book: (IBD) The first chapter sets the stage for the rest of the book by introducing Daniel and his three friends, Mananiah, Mishael, and Azariah. These four young Hebrew men were taken captive in one of the Babylonian raids against Judah in 605 B.C. Intelligent and promising, they were placed in special training as servants in the court of King Nebuchadnezzar; then their names and diets were changed to reflect Babylonian culture in an attempt to take away their Jewish identity. But Daniel and his friends rose to the challenge, proving their Jewish food was superior to the diet of the Babylonians. The young men increased in wisdom and knowledge, gaining favor in the king's court.
In the second major section of the book (chaps. 2-7), Daniel and his friends met several additional tests to prove that although they were being held captive by a pagan people, the GOD whom they worshiped was still in control. Daniel's three friends (renamed Shadrach, Meshach, and Abed-Nego) refused to worship the pagan Babylonian gods. Cast into the fiery furnace, they emerged unharmed because of GOD's miraculous protection. Daniel, refusing to bow down and worship Darius, the king of Persia, was also thrown into a den of lions. But he was also saved by GOD's direct intervention. These tests proved that the GOD whom they served was superior to the pagan gods of their captors.
Daniel's skill as an interpreter of dreams is also well established in this second section of his book. He interpreted several visions and dreams for King Nebuchadnezzar of Babylon and his successor, Belshazzar. As he revealed the meaning of the mysterious "handwriting on the wall", he made it plain that the Babylonian Empire would be defeated by the Medes and Persians. This happened exactly as Daniel predicted (5:13-31), and he continued as a servant in the court of the conquering Persian king.
The final section of Daniel's book (chaps. 8-12) consists of a series of visions about succeeding kingdoms and the end of time. These visions came to the prophet during his years in captivity. Standing by the Tigris River in one of these visions, he saw a goat attack a ram. The goat symbolized the Persians, who would defeat the Babylonians. This goat had several different horns, representing the Greek Empire that would rise after the decline of the Persians and the subsequent division of the Greek Empire among the four generals of Alexander the Great.
Daniel had another unusual look into the future known as the Seventy Weeks Prophecy. In this vision, the angel Gabriel revealed to Daniel that the nation of Israel would be restored to its homeland after their period of captivity. This would be followed many years later by the coming of the Messiah and then, finally, the final judgment and the end of time.
Daniel's spectacular book closes with a vision of the final judgment, when the righteous will receive everlasting life and the wicked will receive GOD's condemnation. But not even Daniel was blessed with perfect understanding of this mystery of the ages. "My LORD, what shall be the end of these things?" (12:8), he asked. To this GOD replied, "Go your way, Daniel, for the words are closed up and sealed till the time of the end" (12:9).
Historical Setting: (IBD) The Book of Daniel clearly belongs to that period among GOD's Covenant People known as the Babylonian Captivity. Nebuchadnezzar took captives from Judah on three separate occasions, beginning in 605 B.C. Among this first group taken were Daniel and his companions. Their courageous acts must have been a great encouragement to the other captives.
Daniel's own interest in the forthcoming close of the captivity is supported by his prophecy in chapter 9. His prayer to GOD is dated at 538 B.C., the very year that Cyrus of Persian issued his decree making it possible for some of the captives to return to Jerusalem to restore their land and rebuild the Temple (Ezra 1:1-4). The face that some did choose to return may be a tribute to the effectiveness of Daniel's book. He wrote it to show that GODwas in charge of world history and that He had not yet finished with His Covenant People.
Theological Contribution: (IBD) The major contribution of the Book of Daniel arises from its nature as apocalyptic prophecy. Highly symbolic in language, the prophecy was related to the events of Daniel's near future, but even today it contains a message for the future.
In apocalyptic prophecy, these close-at-hand and further-removed dimensions of the future often blend into each other. An example of this is the figure of Antiochus Epiphanes, prominent in chapters 8 and 11 of the book. In these passages the prophet Daniel moves from the nearer figure, who was to desecrate the Jewish Temple in 168 B.C., to his appearance at a remote time in the future as the Antichrist (8:23-26; 11:36-45; Rev. 13:1-10). This interplay between the near future and the distant future makes it difficult to interpret the book correctly.
In addition to its prophetic contribution, the Book of Daniel portrays a time in biblical history when miracles were abundant. Other periods when miracles were commonplace included the times of Moses, Elijah, Elisha, Jesus Christ, and the early church. In each of these periods, GOD was working in a spectacular manner to show His power and bring about a new era in His saving relationship to mankind.
Special Considerations: (IBD) Chapter 9 of Daniel is fascinating passage: it combines the best of biblical piety and biblical prophecy. Daniel's study of the prophecy of the 70 years of captivity from the prophet Jeremiah (Jeremiah 25) led him to pray for GOD's intervention on behalf of His people. He called on GOD to shorten the time of their grief (9:1-19). The LORD's answer came through the angel Gabriel, who gave Daniel the prophecy of the Seventy Weeks, or 70 sevens (9:20-27). The 70 sevens as envisioned by the prophet are usually interpreted as years. Thus, the prophecy deals with the next 490 years in the future of GOD's Covenant People. These 490 years are divided into three groups: 7 weeks (49 years), 62 weeks (434 years), and 1 week (7 years).
Various methods have been used to calculate these periods of years in this prophecy. Here's a general scheme of how it may be done:
During the first seven weeks (49 years), the returned exiles will complete construction of the city of Jerusalem.
The passing of the next 62 weeks (434 years) will mark the time for the cutting off of the Messiah (9:26).
The final or 70th week will bring the making and breaking of a covenant by a mysterious prince and the time of the Abomination of Desolation (9:27).
These verses contain a full scheme for the history of Israel from Daniel's time to the age of the Messiah. During the first period, the city of Jerusalem will be rebuilt. Then the Messiah will come, but He is destined to be cut off by a mysterious "people of the prince who is to come" (9:26). This prince will have authority during the final period; but his rule will then end, and GOD's purposes for His people will be realized.
Some scholars believe the 70 weeks or 490 years of this prophecy began with the decree of Ezra 7:11-26, in 458 B.C., when some of the exiles returned to rebuild the city of Jerusalem. They also believe the first 69 weeks (483 years) of this prophecy end roughly at the time of the beginning of the ministry of Christ, in A.D. 26. Others follow a more complex scheme and argue that the beginning point is the order of King Artaxerxes to Nehemiah in Nehemiah 2:5-8, which places the return of some of the exiles at 445 B.C. In this view, the first 69 weeks, or 483 years, of Daniel's prophecy end at the time of the triumphal entry of Jesus into Jerusalem.
Perhaps the round numbers in this prophecy (70 sevens) should be our clue that it is dangerous to try to pin its fulfillment to a specific day or year. But we can say for sure that the end of the 483 years spoken of by Daniel would bring us to the general period of the ministry of the LORD Jesus Christ. The final week in the prophecy is symbolic of the age between the Ascension of Jesus and His Second Coming. This part of Daniel's prophecy is yet to be fulfilled in the future Tribulation described so graphically in the Book of Revelation.
Personal Application: One of the most beautiful themes of this book is that of being set apart for GOD (consecration), something which is emphasized and illustrated in the case of Daniel. From their decision to not consume the king's food, to their refusal to bow down before his statue, Daniel and his three friends (called Shadrach, Meshach, and Abed-Nego) show such spiritual assuredness, that extraordinary opportunities are given for GOD to demonstrate his power. Their valiant example of consecration constitutes a challenge for believers of all ages to not renounce their obligation of giving testimony of Jesus Christ. Although they have to face terrible trials, the LORD will be there to protect and save them.
Another theme of Daniel is GOD's absolute superiority over occultic attempts to decipher spiritual mysteries. Although they tried, none of the mages, enchanters, wise men, and astrologers of the king's court could discover the truth (5:8). This constitutes a lasting stimulus for believers. Their spiritual opponents will never be able to resist the wisdom and power of the Holy Spirit (II Cor. 10:3-6).
The prophetic section not only offers keys to understand the future of the believers, but serves to assure us that GOD maintains his sovereign dominion over history.
Prophetic Key: According to many interpreters, Daniel 9 contains a key prophecy. It's known as "Daniel's Seventy Weeks". Understanding what these weeks mean is crucial for the school of interpretation of the events of the last days. Unfortunately, although comprehensible, the interpretation of this section varies even among dedicated and consecrated Christians. These notes should reflect the frequently accepted dispensationalist interpretation. However, additional observations in some notes and at the end of this section, lean on the classical or conservative conception (which will be indicated with the phrase CLASSICAL INTERPRETATION. Both points of view should be examined by students, and this exercise can serve to remind us the healthy counsel of the interpretation of prophetic texts shouldn't give place to confrontations between Christians, even when differences exist.
When Daniel asked the LORD how long the Babylonian captivity would last, GOD showed him Jeremiah's original prophecy, which indicates that it would last seventy years, and would be followed by a period of "seventy times seven" or 490 years (Jer. 29). This revelation covers in reality the history of Jerusalem and the Jews from the time in which Artaxerxes decreed that they should rebuild the city of Jerusalem (Neh. 2:1-10) to the moment of the great tribulation (Matt. 24:15-31).
This period has been called "the time of the Gentiles", because their political authority would constitute the principal factor until the final destruction of Israel's enemies at the end of the great tribulation. It will all culminate with the battle of Armageddon and the SEcond Coming of the Messiah, who will destroy at that time all the armies that have gathered to attack Jerusalem. See the note for Revelation 16:12-1.
The "seventy times seven" is divided into three sections: seven weeks, sixty-two weeks and one week. Each week represents seven years. The decree of Artaxerxes was given in 446-445 B.C. (Neh. 2:1). The first two sections of weeks total 69 weeks or 483 years. This period concluded in 32 A.D., when the life of the Messiah was cut off (9:26), or when Jesus was crucified at Calvary.
The Abomination of Desolation, prophesied by Daniel, and which will form part of the seventieth week, was clearly dated by Jesus as part of the great tribulation or that of the end times (Matt. 24:15). Almost 2,000 years have passed and the seventieth week has not come yet. We still live in the parenthesis of time called "the time of the Gentiles", which precedes the prophetic "week" with which history culminates.
From this interpretive perspective, the book of Daniel uncovers the course of events in the relations of GOD, not only with his people, but with the worldly political system. Some dates that are inferred from this book illuminate other obscure passages, and present the following course of future events:
CLASSICAL INTERPRETATION: As is indicated in the introduction, the notes in the book of Daniel lean on the dispensationalist hermeneutical principles. In contrast with this method, many evangelicals interpret Daniel through classical hermeneutic principles. Classical interpreters depart from the acknowledgment that biblical prophecies can have several levels of realization. See the note about the Day of the LORD in Obadiah 15.
The classical interpretation sees in the events of the historical past, such as the invasion of Jerusalem in the 2nd century B.C., by Antiochus Epiphanes, and the fall of Jerusalem in 70 A.D., the initial consummation of Daniel's prophecies. But the supporters of the classical interpretation also believe that the definitive consummation of many prophecies will take place at the end of time. For example, see the note for 9:26,27.
Even more, the classical method doesn't always require a prophecy to be fulfilled in a literal sense, especially when the New Testament itself applies it in an unliteral sense. For example, see how James cites Amos 9:11,12, in Acts 15:16,17.
The phrase: CLASSICAL INTERPRETATION, in several places in the notes that follow, indicate the alternative viewpoints that this method offers as opposed to the dispensationalist vision adopted by Dr. Phillips.
Christ Revealed: Christ appears first as the "fourth man" with Shadrach, Meshach and Abed-Nego "in the midst of the fire" (3:25). The three had remained faithful to GOD, who now joins them there and frees them in such a way that "nor had the smell of fire passed on them" (3:27).
Another reference to Christ is found in Daniel's nocturnal vision (7:13). He is described there as "one like a son of man" who will come "with the clouds of heaven", an allusion to the Second Coming.
One final vision of Christ is found in 10:5,6, where the description of Jesus is almost identical to that of Revelation 1:13-16.
The Holy Spirit in Action: The Holy Spirit never announces his presence in Daniel, but his intervention is evident. The ability of Daniel and the other Hebrews to interpret dreams come from the power of the Holy Spirit. Prophetic predictions, applicable to immediate circumstances as well as future, reveal the penetrating supernatural vision which the Holy Spirit gave to Daniel.
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