Daniel 12

1-4 End of Speech – Resurrection of the Dead

1 Continuation of Speech by “one in human form”: Michael shall arise, there will be a period of anguish, and those whose names are written in the book will be delivered.

2-3 Many will rise to everlasting life, and some to shame and contempt.

4 But Daniel must keep the words secret and the book sealed until the end.

5-13 Daniel’s Final Vision

5-7 Daniel sees two others standing, one of whom asks the man in linen how long it would be until the end of these wonders, and he replied that it would be time, two times, and half a time. Three-and-a-half is half of seven, the symbol for a period of testing.

Jamieson Fausset and Brown: The holy city is trodden by the Gentiles forty-two months (Revelation 11:2), so the exercise of the power of the beast (Revelation 13:5). The two witnesses preach in sackcloth 1260 days, and remained unburied three days and a half: so the woman in the wilderness: also the same for a "time, times, and a half" (Revelation 11:3,9,11, 12:6,14).

8-10 Daniel hears, but asks for understanding, and is told to go his way, for the words are to remain sealed until the end. Many will be purified, but the wicked will continue to act wickedly.

11-12 From the time the regular burnt offering is taken away and the abomination of desolation is set up shall be 1,290 days (3-1/2 years). Happy are those who persevere 1,335 days.

According to a commentary by Charles Dailey, it was 3-1/2 years plus 30 days between the time of the “Abomination of Desolation” in June of 168 B.C. – when the temple was polluted during the invasion of Antiochus – until the purification of the temple by Judas Maccabeus in December 165 B.C., then another 45 days until the death of Antiochus IV in the spring of 164 B.C.

13 But you go your way and rest, for “you shall rise for your reward at the end of the days.”

Daniel 11

Conflict of Nations and Heavenly Powers (cont’d)

1-4 More from the one in human form [Gabriel?]: Three more Persian kings will rise up, the fourth richer than all the others, who will go against Greece. According to Jamieson, Faussett and Brown, these are Cambyses, Pseudo-Smerdis, and Darius Hystaspes, AKA Ahasuerus, Artaxerxes, and Darius, as named in Ezra 4:6, 7, 24. Gill and Matthew Henry say the three kings are Cyrus, who reigned alone after the death of Darius the Mede, his uncle; Cambyses, the son of Cyrus; and Darius Hystaspes. All say the fourth is Xerxes.

3-4 Then will be a powerful warrior king whose kingdom will be broken up, but not for his posterity. It will be uprooted. From JFB commentary:

Alexander invaded Persia 334 B.C., to avenge the wrongs of Greece on Persia for Xerxes' past invasion (as Alexander said in a letter to Darius Codomanus, ARRIAN, Alexander.2.14.7).

Alexander’s kingdom is divided into four parts after his death.

5-9 Prophecy of alliance between king of the north and daughter of king of the south (Berenice, daughter of Ptolemy Philadelphus of Egypt), from whom a branch will prevail over the king of the north, whose idols and precious spoil he will carry to Egypt, after which northern king will invade the south then return to his own land. This is where my ignorance of history shows itself. I have to rely on online commentaries. Both JFB and Gill say these countries are Egypt (south) and Syria (north), with Judea caught in the middle.

10-13 More conflict between the northern and southern kingdoms.

14-19 The north (Antiochus the Great, king of Syria, 223-127 BC) shall besiege a southern city and overpower the south (Egypt), giving a woman in marriage (Cleopatra I), as a final weapon of destruction, but a commander will repel the northern king’s insolence, who will return to his land. Per JFB, this was

Lucius Scipio Asiaticus, the Roman general, by routing Antiochus at Magnesia (190 B.C.),

20-26 One who takes his place (Seleucus Philopater, his son) will send an ambassador who fails, then an unauthorized renegade (Antiochus Epiphanes) who gains power through intrigue and plunders the south.

27-28 The two kings (Antiochus Epiphanes and King of Egypt, Ptolemy Philometer) will negotiate in lies without success; the northern king returns to his land with wealth but with a heart set against the covenant.

29-31 The northern king returns again, and first withdrawing because of stronger ships then in anger sending forces to occupy the temple and fortress, abolishing burnt offerings and setting up an abomination of desolation, which refers to desolating the temple with pagan idols.

32-35 He seduces the unfaithful, but the faithful remain strong, though some are killed, “that they may be refined, purified and cleansed, until the time of the end.”

36-39 The king will exalt himself into a god, blaspheming God, honoring an unknown god with costly gifts, making wealthy those that acknowledge him.

40-45 The Time of the End

40-42 The king of the south will attack him, but the king of the north will sweep like a whirlwind or a flood over countries, except Edon, Moab and most of Ammon, but including Egypt.

43-45 He will rule Egypt, Libya and Ethiopia, pitching his “palatial tents between the sea and the beautiful holy mountain. Yet he shall come to his end, with no one to help him.”

Daniel 10

1-21 Conflict of Nations and Heavenly Powers

1 Daniel receives “a word” in the 3rd year of King Cyrus of Persia concerning a great conflict.

2-6 Daniel, who has been sad for 3 weeks, is standing on the bank of the Tigris River when he sees a man in linen with a belt of gold, a body like beryl, face like lightning, eyes like flaming torches, limbs like bronze, whose voice is like a multitude’s roar. Can this be anyone except the second person of the Godhead? It is very similar to the description in Revelation 1 of the Son of God:

13 and in the midst of the lampstands I saw one like the Son of Man, clothed with a long robe and with a golden sash across his chest. 14 His head and his hair were white as white wool, white as snow; his eyes were like a flame of fire, 15 his feet were like burnished bronze, refined as in a furnace, and his voice was like the sound of many waters.

7-9 Though those with Daniel cannot see the vision, they run or hide, and he falls into a trance, face to the ground.

10-12 A hand gently touches Daniel and brings him to his hands and knees, telling him not to be afraid, for it is because of his humility before God he is receiving this message. This, I think, is an angel rather than the Son that appeared at first. The whole tone of the scene seems to change, and he is now referred to as “one in human form,” as if it’s the first time Daniel has seen him. And in verse 10, it’s “a hand” rather than “his hand.”

13-14 The king of Persia has opposed the speaker for 21 days, so Michael has been sent to the king, and the speaker has come to help Daniel understand what will happen to his people.

15-17 After “one in human form” touches his lips, Daniel tells him that the vision has caused him to lose all his strength.

18-21 The “one in human form” touches him and strengthens him and tells him he is returning to fight against the prince of Persia, and after that the prince of Greece, but he will tell Daniel what is in the book of truth. Only he and Michael are fighting against those princes. Even today, those in "the heavenlies" fight on our behalf, as stated in Ephesians 6:12:

For our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places.

Daniel 9

1-19 Daniel’s Prayer for the People

1-2 In Darius’s first year, Daniel looks at Jeremiah’s prophecy and determines they would be in Babylon for 70 years.

From Jamieson, Fausset and Brown:

Cyaxares II, in whose name Cyrus, his nephew, son-in-law, and successor, took Babylon, 538 B.C. The date of this chapter is therefore 537 B.C., a year before Cyrus permitted the Jews to return from exile, and sixty-nine years after Daniel had been carried captive at the beginning of the captivity, 606 B.C.

3-6 He begins a prayer to God with confession of Israel’s sins.

7-10 Righteousness is with God; shame with his people.

11-14 Israel has transgressed God’s law, so the oath and curse in the law of Moses has come upon us, just as it was written.

15-19 Let your anger turn away from Jerusalem – not on the grounds of our righteousness, but because of your great mercies.

Note: Daniel speaks of these sins as if he were among the unfaithful. It’s not “they” but “we.” it’s hard for me to imagine he was among those Jews who were idolatrous, seeing that from the beginning of his service to Nebuchadnezzar he was not swayed by those in power.

20-27 The Seventy Weeks

20-23 While Daniel prays, Gabriel comes to him to give him wisdom and understanding.

24-27 Seventy weeks are decreed for Israel:

• to finish the transgression
• put an end to sin
• atone iniquity
• bring in everlasting righteousness
• seal both vision and prophet
• anoint a most holy place

The time will be divided up as follows:

• 7 weeks until the time of an anointed prince
• 62 weeks – the city will be rebuilt, but in a troubled time
• Then an anointed prince will be cut off, and the troops of the prince to come will destroy the city and sanctuary, first a flood and then war.
• He will make a strong covenant with many for one week, and for half a week will make sacrifice and offering cease, replaced by an abomination of desolation.

Note: Commentators agree that this is a Messianic prophecy. The 70 weeks is interpreted not as 490 days but as 490 years, referring both to the coming of the Messiah and to the final destruction of Jerusalem in 70 AD. The 1599 Geneva Study Bible gives the most concise explanation.

Daniel 8

1-14 Vision of a Ram and a Goat

1-4 In the 3rd year of Belshazzar, Daniel sees a vision in which he is in Susa, the capital, and sees a ram standing by the river Ulai, with two long horns, one longer than the other. The ram charges west, north, and south, and no beast can withstand it.

5-8 A male goat with one horn between its eyes comes out of the west, and strikes the ram, breaking its horns. The goat grows to an immense size, during which its horn breaks, and in its place come up four horns toward the four winds.

9-10 A little horn grows out of one of the horns, reaching the heavens, throwing down some of the stars of heaven and trampling on them.

11-12 It takes the burnt offering from the prince of hosts and overthrows his sanctuary, casts truth to the ground and prospers.

13-14 Daniel hears a holy one asking another holy one, how long is this vision of the overthrow? And he answers, 2003 evenings and mornings.

15-27 Gabriel Interprets the Dream

15-17 Daniel sees one like a man tell Gabriel to help Daniel understand the vision. As Daniel bows before him, he tells Daniel that it is for the time of the end.

18-22 The two horns on the ram are the kings of Media and Persia; the male goat is the king of Greece, the horn between its eyes being the first king, out of which 4 other kingdoms will arise.

23-25 When their rule ends, another powerful king will destroy the powerful and the holy ones, and make deceit prosper, rising up against the Prince of princes. He shall be broken, but not by human hands.

26-27 Gabriel tells Daniel to seal up the vision, for it refers to “many days from now.” The vision troubles Daniel so much he goes to bed for several days, then gets up and goes about the king’s business, still troubled.

Daniel 7

1-8 Visions of the Four Beasts

1-3 In the first year of Belshazzar, Daniel has a dream about four beasts coming up out of the sea.

4 1st beast – like a lion with eagles’ wings, whose wings are plucked off, then it stands like a human, with a human mind.

5 2nd beast – like a bear, with 3 tusks, told to devour many bodies.

6 3rd beast – like a leopard, with 4 wings and 4 heads, given dominion

7-8 4th beast – greater than the rest, with destructive iron teeth and ten horns, out of which a little horn with human eyes and an arrogant mouth appears, while 3 other horns are plucked out.

9-14 Judgment before the Ancient One

9-10 As Daniel watches, an Ancient One with white clothing and hair appears in a throne of fiery flames with fiery wheels, served by 10,000 thousands, sitting in judgment, while the books are opened.

11-12 The beast is put to death and burned; dominion taken away from the other beasts, but their lives prolonged for a season and a time.

13-14 One like a human is presented by the Ancient One, given dominion over all people, with an everlasting kingdom.

15-28 Daniel’s Vision Interpreted

15-18 Daniel asks one of the attendants for an interpretation, and he tells him that the four great beasts represent four earthly kings, but the holy ones of the Most High will receive an eternal kingdom.

19-22 He is curious about the fourth beast, and as he watches, the small horn makes war with the holy ones, prevailing over them, until the Ancient One comes, and the holy ones possess the kingdom.

23-25 The fourth beast will be a kingdom different than the others, which will devour and break the earth. Out of this kingdom will come 10 kings, and then another one who will put down three kings, speak out against the Most High, attempting to change the law and overpower the holy ones.

26-27 When the court judges the fourth beast, his dominion will end, and the kingdom will be given to the holy ones, who will be served by all dominions.

28 Daniel’s thoughts terrify him, he turns pale, and keeps the matter in his own mind.

Simple interpretation of the preceding: It refers to the same kingdoms as in Daniel 2. The first four kingdoms are Babylon, Persia, Greece, and either Rome or Syria, with various sub-kingdoms. According to Matthew Henry,

Whether we understand the fourth beast to signify the Syrian empire, or the Roman, or the former as the figure of the latter, it is plain that these verses are intended for the comfort and support of the people of God in reference to the persecutions they were likely to sustain both from the one and from the other, and from all their proud enemies in every age; for it is written for their learning on whom the ends of the world have come, that they also, through patience and comfort of this scripture, might have hope.

Daniel 6

1-9 The Plot against Daniel

1-3 Darius appoints 120 satraps throughout the kingdom and 3 presidents, including Daniel. True to form, Daniel distinguishes himself above the others, and Darius plans to elevate his position.

4-5 Envious, the others try to find something in his character that will bring him down, but they can’t, so they determine any complaints will have to be in connection with the law of his god.

6-9 They persuade the king to issue a law stating that if, in the next 30 days, anyone bows down to anyone but the king, he will be thrown into the lion’s den. Is the king so ignorant of Daniel’s beliefs and so subject to flattery that he doesn’t know what they’re up to?

Jamieson, Fausset and Brown: Such a despotic decree is quite explicable by remembering that the king, as the incarnation of Ormuzd, might demand such an act of religious obedience as a test of loyalty. Persecuting laws are always made on false pretenses. Instead of bitter complaints against men, Daniel prays to God. Though having vast business as a ruler of the empire, he finds time to pray thrice a day. Daniel's three companions (Daniel 3:12), are not alluded to here, nor any other Jew who conscientiously may have disregarded the edict, as the conspirators aimed at Daniel alone (Daniel 6:5).

10-18 Daniel in the Lions’ Den

10-13 Though Daniel knows about the ordinance, he continues to pray three times a day (praising and seeking mercy), his windows open toward Jerusalem. The conspirators go to the king, verify his ordinance and tell him that Daniel is disobeying it.

14-15 Distressed, the king tries to save Daniel, but according to the “law of the Medes and Persians,” he can’t change a law once it had been enacted.

16-18 They thrown Daniel into the lions’ den, with the king saying, “May your God, whom you faithfully serve, deliver you!” They place a stone at the mouth of the den, sealed with the king’s signet. The king is unable to eat or sleep during the night.

19-28 Daniel Saved from the Lions

19-24 At the break of day the king goes to check on Daniel to see if his God has been able to save him, and Daniel answers that he has been found blameless before God and the king. They take him out of the den, and throw the men who accused him into the den, along with their wives and children. The lions tear them apart before they reach the bottom of the den.

25-28 Darius declares that the people shall “tremble and fear” before the God of Daniel, “for he is the living God, enduring forever…” Daniel prospers during the reigns of both Darius (the Mede) and Cyrus the Persian.

Daniel 5

Note: From what I have gathered, Nebuchadnezzar’s son Evil-Merodach (Jeremiah 52:31) succeeded him as king. The last king of Babylon was Evil-Merodach’s son, Nabonidus, with whom his son, Belshazzar, co-reigned, but as a subordinate to his father. At the time of this incident, his father is out of the country. [See Gill’s Exposition.]

1-4 Be

Image via Wikipedia

lshazzar’s Feast

1-2 King Belshazzar, drunk with wine in a feast he is giving for a thousand lords, orders that the gold and silver vessels his “father,” Nebuchadnezzar, took out of the temple be brought in to the banquet.

3-4 The king and his guests not only drink from the vessels but praise the gods of gold and silver, bronze, iron, wood and stone.

5-12 The Writing on the Wall

5-9 Suddenly a human hand appears and begins writing on the wall, terrifying the king. So he calls for his wise men to interpret the writing, but none can.

10-12 The queen [probably either Nebuchadnezzar’s or Evil-Merodach’s widow] ] tells him that she knows of Daniel, who, with the “wisdom of the gods” could “interpret dreams, explain riddles and solve problems.”

13-30 Daniel Interprets the Writing on the Wall

13-16 They bring Daniel in, and Belshazzar promises him a robe of purple, gold chain around his neck, and third place in the kingdom if he will interpret the writing.

17 Daniel: I will interpret for you, but you can keep your gifts.

18-21 Daniel relates the story of Belshazzar’s great-grandfather, who in all his power became proud, and whom God humbled by driving him into the wilderness to live as an animal.

22-23 Daniel tells Belshazzar that even though he knew that story, he still exalted himself, drinking from the temple vessels and praising false gods but not even acknowledging the God “in whose power is your very breath.”

24-28 So from his presence, this hand and message were sent: Mene, Mene, Tekel, and Parsin, meaning God has numbered your days of your kingdom and brought it to an end, you have been weighed on the scales and found wanting, and your kingdom is divided and given to the Medes and Persians.

29-30 Belshazzar keeps his promise to Daniel of the robe, chain and position in the kingdom, and Belshazzar is killed that night, replaced by Darius the Mede (62 years old). I’m surprised that Belshazzar would keep his promise, seeing the news was bad. But he had made the promise in public, so he had to keep the promise in public as well. And he was killed before he could renege on it.

Note re Darius from John Gill Exposition:

This was Cyaxares the son of Astyages, and uncle of Cyrus; he is called the Median, to distinguish him from another Darius the Persian, that came after, (Ezra 4:5) , the same took the kingdom of Babylon from Cyrus who conquered it; he took it with his consent, being the senior prince and his uncle. Darius reigned not long, but two years; and not alone, but Cyrus with him, though he is only mentioned.

Daniel 4

1-18 Nebuchadnezzar’s Second Dream

1-3 Nebuchadnezzar blesses the nations of the earth and praises God for his signs and wonders, calling his kingdom “an everlasting kingdom.”

4-7 He recounts the story of his first dream and how Belteshazzar (Daniel) interpreted it and asks Daniel to interpret his second dream.

8-12 He sees a tree whose top reaches to heaven, with beautiful foliage, abundant fruit, providing shelter and nests for animals and birds.

13-17 A watcher comes from heaven and commands that the tree be cut down, leaving only a stump whose lot will be with the field animals. His mind will become like that of an animal for seven times, that all will know that the Most High is sovereign.

18 So tell me, Belteshazzar, the interpretation that my wise men can’t tell me, for “you are endowed with a spirit of the holy gods.”

19-27 Daniel’s Interpretation

19 The interpretation terrifies Daniel -- “may the dream be for those who hate you,” but the king tells him to go ahead.

20-22 The tree that is Nebuchadnezzar, for he has grown great, sovereign throughout the earth. But he will be driven from human society to live with wild animals, to eat grass like an oxen, until he knows that only God is sovereign. The stump is left to indicate that he will once again gain power.

28-33 Nebuchadnezzar’s Humiliation

28-30 Nebuchadnezzar is on the roof of the royal palace, extolling the virtues of Babylon and his power and majesty

31-33 While he is still talking, a voice from heaven repeats Daniel’s prophecy. He is driven away to eat grass like an oxen; his hair growing as long as eagles’ feathers and nails like bird claws.

34-37 Nebuchadnezzar Praises God

34-35 Nebuchadnezzar comes to his senses and praises God. He is sovereign; inhabitants of the earth are as nothing; he does as he wills.

36-37 Nebuchadnezzar’s kingdom is restored to him, and he once again acknowledges the “King of heaven.”

Daniel 3

1-18 The Golden Image

1-7 King Nebuchadnezzar makes a golden statue, 60 cubits (about 90 feet) high and 6 cubits (about 9 feet) wide. He invites all his government officials to the dedication, where he declares that everyone must fall down and worship the statue whenever they hear music played. If they don’t, they will be thrown into a fire. Is this not typical? He has a prophetic dream about the succession of nations. He acknowledges the “God of all gods.” But all he really hears is that he is the golden head. Therefore, everyone must worship him, as he is represented in a golden statue. Commentaries I just consulted think this could also have been an image of a god. They differ about the timing: anywhere from 7 to 19 years after Chapter 2.

8-12 Chaldeans come to Nebuchadnezzar to inform him that three of his officials – Shadrach, Meshach and Abednego – are not obeying his orders to worship the image. According to Wikipedia, Chaldea was “a marshy land located in Southern Iraq and Kuwait which came to rule Babylon.” In 1:4, the young Jews were to be educated in their literature and language, and in 2:2, they were in the list of men Nebuchadnezzar called to interpret his dream. Could be they resented these outsiders who had so much influence on the king.

13-15 The king is outraged and calls the men in to tell them that if they do not worship the statue, they will be thrown into the fire. “And who is the god that will deliver you out of my hands?”

16-18 They reply, if he delivers us, that’s good. But even if he doesn’t, we will still not worship the statue.

19-30 The Fiery Furnace

19-23 Nebuchadnezzar, in a rage, commands that the men be immediately thrown into the fire, it is to be made seven times hotter than usual, and his strongest men are to guard them. It is so hot the men who throw them in are killed.

24-30 But the king sees four men (the fourth with the appearance of a god) walking around in the fire, so he goes to the door and demands they come out. They do so, and those gathered see neither their hair nor clothes has been affected. He blesses the “God of Shadrach, Meshach and Abednego” and decrees that anyone who blasphemes against “their” God will be torn limb to limb and their houses destroyed. And he promotes the men.

Daniel 2

1-16 Nebuchadnezzar’s Dream

1-12 In the second year of his reign, Nebuchadnezzar has some very troubling dreams. He asks his wise men to interpret the dreams and to tell him what they were, upon threat of death. Since they – nor anyone else, in their minds – can identify the dreams, he calls for the execution of all wise men.

13-16 When the king’s men come to Daniel and his companions to carry out the king’s orders, Daniel tells Arioch (the king’s chief executive) that if he can talk to the king, he will tell him the interpretation of the dreams. He makes this promise without really knowing that he’ll be able to do so.

17-23 God Reveals Nebuchadnezzar’s Dream

17-19 Daniel goes to his companions and asks them to “seek mercy from the God of heavens” so they won’t be killed. During the night, Daniel receives the answers in a vision.

20-23 Daniel praises and thanks God for the revelation

24-45 Daniel Interprets the Dream

24-30 Daniel goes to Arioch and asks for an audience with the king, because he knows the interpretations. Arioch immediately takes Daniel before the king. Daniel denies any credit for the knowledge, telling the king that only God can reveal such mysteries. He has given the interpretation to Daniel so the king can understand his own thoughts.

31-35 This was the dream: The king saw a huge statue with a head of fine gold, chest and arms of silver, middle and thighs of bronze, legs of iron, and feet of both iron and clay. Then an inhuman hand cut out a stone that struck the foot of the statue so that the whole thing crumbled into sand and blew away. The stone became a mountain and filled the earth.

36-45 The interpretation: Nebuchadnezzar is the head of gold. The silver part represents a lesser nation inferior to him; the bronze part is a nation that will rule over the whole earth; the iron nation will crush the others; the clay and iron nation will be a divided kingdom, and will not hold together. In those days God will set up a nation that will crush the other nations, one that will never be destroyed.

46-49 Daniel and His Friends Promoted

Nebuchadnezzar falls down, worships Daniel and orders sacrifices be made to him. He makes him ruler over the province of Babylon and chief of the wise men. Daniel requests that his friends be appointed to responsible positions in the province. Daniel stays in the king’s court. It doesn’t mention that Daniel refused the king’s worship or sacrifices. Maybe it’s because the king, while he did so, acknowledged God as the source of the revelation.

Daniel 1

1-21 Four Young Israelites in the Babylonian Court

1-2 In King Jehoiakim of Judah’s 3rd year, Nebuchadnezzar besieges Jerusalem, takes Jehoiakim’s authority as well as temple vessels, which he brings to Shinar and places in his own treasury. The beginning of Daniel (3rd year of Jehoiakim, c. 605 B.C.) takes place before the beginning of Ezekiel (5th year of Jehoiachin, aka Jeconiah, Jehoiakim’s son, c. 593). This is also the first year of Nebuchadnezzar’s reign (Jeremiah 25:1). Shinar is the area where Babylon was built (Genesis 11:2)

3-7 Nebuchadnezzar tells his palace commander to bring the best and brightest noble young Israelites to Babylon to learn the Chaldean language and be educated for three years, fed from the royal table. Among them were Daniel, Hananiah, Mishael, and Azariah, re-named Belteshazzar, Shadrach, Meshach and Abednego.

8-17 Daniel refuses the royal rations of food and wine, but the palace master is afraid he will seem in poorer condition than the other captives. So they agree to give it a 10-day test – a diet of only vegetables and water. The other three men also eat the vegetable-only diet, and at the end of the test period, the four men are in better condition than those on royal food. God gives all four “knowledge and skill in every aspect of literature and wisdom”; Daniel also has “insight into visions and dreams.”

18-21 At the end of the three years they are brought before the king, found to be far above all the others and stationed in the king’s court. The king finds them “ten times” better than the magicians and enchanters in his kingdom. Daniel remains in his court until the first year of King Cyrus. In other words, he is in Nebuchadnezzar’s court until the end of Nebuchadnezzar’s reign, the end of Jewish captivity.

Introduction to Daniel

The following is the first paragraph of an Introduction to Daniel written in 2006 by Michael Maloney. (At least I think he wrote it. I discovered his name in tiny letters at the bottom of the home page).

For the rest of the introduction, which goes into Daniel as literature, as a “moral paradigm,” and as prophecy, go to http://home.earthlink.net/~ironmen/intro.htm. The introduction is very well-written and, as far as I can tell, keeps Daniel’s prophecies in the context of their history and intent.

The Book of Daniel is one of the most colorful and interesting books found among the Old Testament writings. Its history covers the greater portion of Daniel’s life from the third year of the reign of King Jehoiakim in 605 B.C., through the ups and downs of the Neo-Babylonian era, and into the rise of Persia during the reign of Cyrus II.

Daniel is thrown into the darkest pit of God’s judgment against the chosen people as they become a vassal of the Babylonian Empire.

Consider how Daniel must have suffered witnessing the withdrawal of God’s presence from the temple in Jerusalem when it was destroyed in 587 B.C.

As Christians we think of God’s presence inside of each of us by His Holy Spirit. To the Jews of ancient Israel, God’s presence was in His holy temple—the temple in Jerusalem. The same temple that God allowed the Babylonians to destroy.

Is it not almost incomprehensible—the apparent triumph of evil over the true God? Yet, in the face of this terrible evil, Daniel determines all the more to remain faithful.