The Book of
DANIEL
Author: Daniel
Date: Late Sixth Century B.C.
Theme: God Controls the Destiny of All Nations
Key Words: Kings, Kingdoms, Visions, Dreams
Author. Daniel was deported as a teenager in 605 B.C. to Babylon where he lived over sixty years. He was likely from an upper-class family in Jerusalem. The deportation of the royal descendants into Babylon had been prophesied by Isaiah to Hezekiah (Is. 39:7). Daniel initially served as a trainee in Nebuchadnezzar’s court; he was later an advisor to foreign kings.
His importance as a prophet was confirmed by Jesus in Matthew 24:15.
Daniel means “God Is My Judge.” His unshakable consecration to Yahweh and his loyalty to God’s people strongly affirmed that truth in his life.
Date. Although the siege and carrying away of captives into Babylon lasted several years, the mighty men of valor, the skilled, and the educated were taken from Jerusalem early in the war (2 Kin. 24:14). The date usually given for Daniel’s captivity is 605 B.C. His prophecy covers the time span of his life.
Background. Along with thousands of captives from Judah who were taken into Babylonian exile between 605 B.C. and 582 B.C., the treasures of Solomon’s palace and the temple were also transported. The Babylonians had subdued all the provinces ruled by Assyria and had consolidated their empire into an area that covered much of the Middle East.
To govern such a diversified kingdom over such an expanse of space required a skillful administrative bureaucracy. Slaves who were educated or possessed needed skills became the manpower for the government. Because of their wisdom, knowledge, and handsome appearance, four young Hebrews were selected for the training program (1:4). The outstanding character of Daniel, Hananiah, Mishael, and Azariah secured positions for them in the king’s palace; and it was Daniel who rose to excel all the wise men of that vast empire (6:1–3).
Purpose. The purpose is to show that the God of Israel, the only God, is in control of the destiny of all nations.
Content. Daniel has three main sections: Introduction to the person of Daniel (ch. 1), Daniel’s key tests of character and the development of his prophetic interpretation skills (chs. 2–7), and his series of visions about future kingdoms and events (chs. 8–12). In this final section, Daniel emerges as a key prophetic book for understanding much of the Bible. Many insights into end-times prophecies are dependent upon an understanding of this book. Jesus’ comments in the Olivet Discourse (Matt. 24; 25) and many of the revelations given to the apostle Paul find harmony and cohesion in Daniel (see Rom. 11; 2 Thess. 2). Likewise, it becomes a necessary study companion to the Book of Revelation.
Although the interpretation of Daniel, like Revelation, is subject to great diversity, for many the dispensational approach has become quite popular. It is an interpretive approach that sees in Daniel keys to help unlock the mysteries of such subjects as the Antichrist, the Great Tribulation, the Second Coming of Christ, the Times of the Gentiles, future resurrections, and judgments. This approach also sees most unfulfilled prophecy as revolving around two major focal points: 1) the future destiny of the city of Jerusalem; 2) the future destiny of Daniel’s people, national Jews (9:24). See Introduction to Revelation: Methods of Interpretation.
Daniel’s writing covers the reign of two kingdoms, Babylon and Medo-Persia, and four kings: Nebuchadnezzar (2:1–4:37); Belshazzar (5:1–31); Darius (6:1–28); and Cyrus (10:1–11:1).
Personal Application. One of the beautiful themes of this book is the emphasis on separation to God, with Daniel as the ultimate example. From their decision not to eat the king’s food to the refusal to bow to the image of the king, Daniel and his three friends (now named Shadrach, Meshach, and Abed-Nego) displayed such an uncompromising spirit that spectacular opportunities were opened for God to display His power on their behalf. Their courageous commitment presents a timeless challenge to believers not to compromise their testimony of Jesus Christ. Even though it may mean a fiery-furnace testing, the Lord’s protection and deliverance will be there.
Another theme of Daniel is the absolute superiority of God over occult attempts to reveal or interpret spiritual mysteries. Try as they did, all the magicians, soothsayers, wise men, and astrologers of the king’s court could not arrive at the truth (5:8). This is an enduring encouragement to believers. Spiritual counterfeiters can never stand before the wisdom and power of the Holy Spirit (2 Cor. 10:3–6).
The prophetic section not only gives future understanding to a believer’s future, but serves to reassure us that God has history under His sovereign control.
Prophetic Key. According to many interpreters, Daniel 9 contains a pivotal prophecy. It has come to be known as “Daniel’s Seventy Weeks of Years.” An understanding of these weeks is crucial to one school of interpretation of latter-day prophetic events. Unfortunately, but understandably, the interpretation of this section is diverse among equally dedicated, committed Christians. These notes shall reflect the frequently accepted dispensational approach. However, additional entries in certain footnotes and at the end of this section will address the more historic classical/conservative view indicated by the words CLASSICAL INTERPRETATION. Both are valid considerations for dedicated students to examine, and the exercise occasions the healthy reminder that prophetic Scripture interpretation is not a place for committed Christians to part company, although differences exist.
As Daniel sought the Lord to find out how long the Babylonian captivity would last, God showed him that the original prophecy of Jeremiah, indicating that the captivity would last seventy years, would be extended to “seventy sevens,” or 490 years (Jer. 29). This revelation, in fact, covers the history of Jerusalem and the Jews from the time that Artaxerxes decreed they should rebuild the city of Jerusalem (Neh. 2:1–10) to the time of the Great Tribulation (Matt. 24:15–31).
This whole period is called “the Times of the Gentiles” because Gentile political authority will be the major force until the final destruction of all Israel’s enemies at the end of the Great Tribulation. This will culminate in the Battle of Armageddon and the Second Advent of the Messiah. He will at that time destroy all the armies that have come against Jerusalem. See note on Revelation 16:12–16.
The “seventy sevens” are divided into three sections: seven weeks, sixty-two weeks, and one week. Each week represents seven years. The decree of Artaxerxes was in 446–445 B.C. (Neh. 2:1). The first two sections of weeks total 69 weeks or 483 years. This period ended in A.D. 32 when the Messiah was “cut off” (9:26), or when Jesus was crucified on Calvary.
The Abomination of Desolation, which Daniel prophesied would be part of the Seventieth Week, was clearly dated by Jesus as being part of the Great Tribulation or end-time period (Matt. 24:15). Nearly two thousand years have passed and the Seventieth Week has not happened. We are still living in the parenthetical time called the Times of the Gentiles, which precedes that culminative prophetic “week.”
From this interpretive perspective, the Book of Daniel unveils a march of events in God’s relationship, not only with His people, but with the world political system. Basic facts distilled from this book seem to illuminate other difficult passages, presenting these apparent forthcoming events:
1. The Messiah will return before the millennial period (2:31–37; 44, 45; 7:13, 14).
2. God’s kingdom will literally be established on the Earth with the Messiah-King as ruler (2:44, 45; 7:26, 27).
3. The four metals of Nebuchadnezzar’s dream image symbolizes four empires: Babylonian, Medo-Persian, Macedonian-Greek, and Roman (2:37–40).
4. The fourth kingdom, Rome, will enjoy a last-day revival in the form of a united confederacy in Europe. Out of this system the Antichrist will emerge (7:8, 20, 21; 8:23).
5. The False Prophet and the Antichrist are persons, not merely a system (7:7, 8, 20–26; 9:27; 11:36–45).
6. God will continue to deal with the nation of Israel (9:20–27).
7. National Israel is the prophetic time clock for last-day events (9:24).
8. The False Prophet and the Antichrist will dominate the last portion of the last week of Daniel’s Seventy Weeks of Years. At the end of the “week,” after the Great Tribulation, Jesus the Messiah will return to establish the kingdom of God, which will resolve all the prophecies of Daniel (9:24, 27).
CLASSICAL INTERPRETATION: As previously indicated in the Introduction, the notations for the Book of Daniel are interpreted using dispensational hermeneutical principles. In contrast to this prophetic approach, many evangelicals interpret Daniel using classical (Covenant) hermeneutical principles. Classical interpreters do so, realizing that biblical prophecy may have multiple levels of fulfillment. See note on the Day of the Lord in Obadiah 15.
The classical view sees the initial fulfillment of Daniel’s prophetic sections in past historical events, such as the second-century B.C. invasion of Jerusalem by Antiochus Epiphanes and the events of the fall of Jerusalem in A.D. 70. Classical interpreters do, however, also see ultimate fulfillment of many of the prophecies at the end of this age. For an example, see the note on 9:26, 27.
Furthermore, the classical approach does not always press for strict literalness, especially when the New Testament itself makes nonliteral application. For example, see James’s quote of Amos 9:11, 12 in Acts 15:16, 17.
The words CLASSICAL INTERPRETATION at various places in the notations that follow indicate the classical alternative to the dispensational approach taken by Dr. Phillips.
Christ Revealed. Christ is first seen as the “fourth man” standing with Shadrach, Meshach, and Abed-Nego in the fiery furnace (3:25). The three had remained faithful to their God; now God stands faithful with them in the fire of their judgment and delivers them from the very “smell of fire” (3:27).
Another reference to Christ is found in Daniel’s night vision (7:13). He describes “One like the Son of Man, coming with the clouds of heaven,” a reference to the Second Advent of Jesus Christ.
A further vision of Christ is found in 10:5, 6, where the description of Jesus is almost identical to John’s in Revelation 1:13–16.
The Holy Spirit at Work. The Holy Spirit never announces His presence in Daniel, but He is clearly at work. The ability of Daniel and the other Hebrews to interpret dreams was through the power of the Holy Spirit. The predictive prophecies, both with local and future applications, indicate the supernatural insights given to Daniel by the Holy Spirit.
Jack W. Hayford, Spirit Filled Life Study Bible
DANIEL
Author: Daniel
Date: Late Sixth Century B.C.
Theme: God Controls the Destiny of All Nations
Key Words: Kings, Kingdoms, Visions, Dreams
Author. Daniel was deported as a teenager in 605 B.C. to Babylon where he lived over sixty years. He was likely from an upper-class family in Jerusalem. The deportation of the royal descendants into Babylon had been prophesied by Isaiah to Hezekiah (Is. 39:7). Daniel initially served as a trainee in Nebuchadnezzar’s court; he was later an advisor to foreign kings.
His importance as a prophet was confirmed by Jesus in Matthew 24:15.
Daniel means “God Is My Judge.” His unshakable consecration to Yahweh and his loyalty to God’s people strongly affirmed that truth in his life.
Date. Although the siege and carrying away of captives into Babylon lasted several years, the mighty men of valor, the skilled, and the educated were taken from Jerusalem early in the war (2 Kin. 24:14). The date usually given for Daniel’s captivity is 605 B.C. His prophecy covers the time span of his life.
Background. Along with thousands of captives from Judah who were taken into Babylonian exile between 605 B.C. and 582 B.C., the treasures of Solomon’s palace and the temple were also transported. The Babylonians had subdued all the provinces ruled by Assyria and had consolidated their empire into an area that covered much of the Middle East.
To govern such a diversified kingdom over such an expanse of space required a skillful administrative bureaucracy. Slaves who were educated or possessed needed skills became the manpower for the government. Because of their wisdom, knowledge, and handsome appearance, four young Hebrews were selected for the training program (1:4). The outstanding character of Daniel, Hananiah, Mishael, and Azariah secured positions for them in the king’s palace; and it was Daniel who rose to excel all the wise men of that vast empire (6:1–3).
Purpose. The purpose is to show that the God of Israel, the only God, is in control of the destiny of all nations.
Content. Daniel has three main sections: Introduction to the person of Daniel (ch. 1), Daniel’s key tests of character and the development of his prophetic interpretation skills (chs. 2–7), and his series of visions about future kingdoms and events (chs. 8–12). In this final section, Daniel emerges as a key prophetic book for understanding much of the Bible. Many insights into end-times prophecies are dependent upon an understanding of this book. Jesus’ comments in the Olivet Discourse (Matt. 24; 25) and many of the revelations given to the apostle Paul find harmony and cohesion in Daniel (see Rom. 11; 2 Thess. 2). Likewise, it becomes a necessary study companion to the Book of Revelation.
Although the interpretation of Daniel, like Revelation, is subject to great diversity, for many the dispensational approach has become quite popular. It is an interpretive approach that sees in Daniel keys to help unlock the mysteries of such subjects as the Antichrist, the Great Tribulation, the Second Coming of Christ, the Times of the Gentiles, future resurrections, and judgments. This approach also sees most unfulfilled prophecy as revolving around two major focal points: 1) the future destiny of the city of Jerusalem; 2) the future destiny of Daniel’s people, national Jews (9:24). See Introduction to Revelation: Methods of Interpretation.
Daniel’s writing covers the reign of two kingdoms, Babylon and Medo-Persia, and four kings: Nebuchadnezzar (2:1–4:37); Belshazzar (5:1–31); Darius (6:1–28); and Cyrus (10:1–11:1).
Personal Application. One of the beautiful themes of this book is the emphasis on separation to God, with Daniel as the ultimate example. From their decision not to eat the king’s food to the refusal to bow to the image of the king, Daniel and his three friends (now named Shadrach, Meshach, and Abed-Nego) displayed such an uncompromising spirit that spectacular opportunities were opened for God to display His power on their behalf. Their courageous commitment presents a timeless challenge to believers not to compromise their testimony of Jesus Christ. Even though it may mean a fiery-furnace testing, the Lord’s protection and deliverance will be there.
Another theme of Daniel is the absolute superiority of God over occult attempts to reveal or interpret spiritual mysteries. Try as they did, all the magicians, soothsayers, wise men, and astrologers of the king’s court could not arrive at the truth (5:8). This is an enduring encouragement to believers. Spiritual counterfeiters can never stand before the wisdom and power of the Holy Spirit (2 Cor. 10:3–6).
The prophetic section not only gives future understanding to a believer’s future, but serves to reassure us that God has history under His sovereign control.
Prophetic Key. According to many interpreters, Daniel 9 contains a pivotal prophecy. It has come to be known as “Daniel’s Seventy Weeks of Years.” An understanding of these weeks is crucial to one school of interpretation of latter-day prophetic events. Unfortunately, but understandably, the interpretation of this section is diverse among equally dedicated, committed Christians. These notes shall reflect the frequently accepted dispensational approach. However, additional entries in certain footnotes and at the end of this section will address the more historic classical/conservative view indicated by the words CLASSICAL INTERPRETATION. Both are valid considerations for dedicated students to examine, and the exercise occasions the healthy reminder that prophetic Scripture interpretation is not a place for committed Christians to part company, although differences exist.
As Daniel sought the Lord to find out how long the Babylonian captivity would last, God showed him that the original prophecy of Jeremiah, indicating that the captivity would last seventy years, would be extended to “seventy sevens,” or 490 years (Jer. 29). This revelation, in fact, covers the history of Jerusalem and the Jews from the time that Artaxerxes decreed they should rebuild the city of Jerusalem (Neh. 2:1–10) to the time of the Great Tribulation (Matt. 24:15–31).
This whole period is called “the Times of the Gentiles” because Gentile political authority will be the major force until the final destruction of all Israel’s enemies at the end of the Great Tribulation. This will culminate in the Battle of Armageddon and the Second Advent of the Messiah. He will at that time destroy all the armies that have come against Jerusalem. See note on Revelation 16:12–16.
The “seventy sevens” are divided into three sections: seven weeks, sixty-two weeks, and one week. Each week represents seven years. The decree of Artaxerxes was in 446–445 B.C. (Neh. 2:1). The first two sections of weeks total 69 weeks or 483 years. This period ended in A.D. 32 when the Messiah was “cut off” (9:26), or when Jesus was crucified on Calvary.
The Abomination of Desolation, which Daniel prophesied would be part of the Seventieth Week, was clearly dated by Jesus as being part of the Great Tribulation or end-time period (Matt. 24:15). Nearly two thousand years have passed and the Seventieth Week has not happened. We are still living in the parenthetical time called the Times of the Gentiles, which precedes that culminative prophetic “week.”
From this interpretive perspective, the Book of Daniel unveils a march of events in God’s relationship, not only with His people, but with the world political system. Basic facts distilled from this book seem to illuminate other difficult passages, presenting these apparent forthcoming events:
1. The Messiah will return before the millennial period (2:31–37; 44, 45; 7:13, 14).
2. God’s kingdom will literally be established on the Earth with the Messiah-King as ruler (2:44, 45; 7:26, 27).
3. The four metals of Nebuchadnezzar’s dream image symbolizes four empires: Babylonian, Medo-Persian, Macedonian-Greek, and Roman (2:37–40).
4. The fourth kingdom, Rome, will enjoy a last-day revival in the form of a united confederacy in Europe. Out of this system the Antichrist will emerge (7:8, 20, 21; 8:23).
5. The False Prophet and the Antichrist are persons, not merely a system (7:7, 8, 20–26; 9:27; 11:36–45).
6. God will continue to deal with the nation of Israel (9:20–27).
7. National Israel is the prophetic time clock for last-day events (9:24).
8. The False Prophet and the Antichrist will dominate the last portion of the last week of Daniel’s Seventy Weeks of Years. At the end of the “week,” after the Great Tribulation, Jesus the Messiah will return to establish the kingdom of God, which will resolve all the prophecies of Daniel (9:24, 27).
CLASSICAL INTERPRETATION: As previously indicated in the Introduction, the notations for the Book of Daniel are interpreted using dispensational hermeneutical principles. In contrast to this prophetic approach, many evangelicals interpret Daniel using classical (Covenant) hermeneutical principles. Classical interpreters do so, realizing that biblical prophecy may have multiple levels of fulfillment. See note on the Day of the Lord in Obadiah 15.
The classical view sees the initial fulfillment of Daniel’s prophetic sections in past historical events, such as the second-century B.C. invasion of Jerusalem by Antiochus Epiphanes and the events of the fall of Jerusalem in A.D. 70. Classical interpreters do, however, also see ultimate fulfillment of many of the prophecies at the end of this age. For an example, see the note on 9:26, 27.
Furthermore, the classical approach does not always press for strict literalness, especially when the New Testament itself makes nonliteral application. For example, see James’s quote of Amos 9:11, 12 in Acts 15:16, 17.
The words CLASSICAL INTERPRETATION at various places in the notations that follow indicate the classical alternative to the dispensational approach taken by Dr. Phillips.
Christ Revealed. Christ is first seen as the “fourth man” standing with Shadrach, Meshach, and Abed-Nego in the fiery furnace (3:25). The three had remained faithful to their God; now God stands faithful with them in the fire of their judgment and delivers them from the very “smell of fire” (3:27).
Another reference to Christ is found in Daniel’s night vision (7:13). He describes “One like the Son of Man, coming with the clouds of heaven,” a reference to the Second Advent of Jesus Christ.
A further vision of Christ is found in 10:5, 6, where the description of Jesus is almost identical to John’s in Revelation 1:13–16.
The Holy Spirit at Work. The Holy Spirit never announces His presence in Daniel, but He is clearly at work. The ability of Daniel and the other Hebrews to interpret dreams was through the power of the Holy Spirit. The predictive prophecies, both with local and future applications, indicate the supernatural insights given to Daniel by the Holy Spirit.
Jack W. Hayford, Spirit Filled Life Study Bible
