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A Juventude de Davi: Base de Treinamento para Liderança Cristã

Introdução1

No início da minha adolescência, meus pais compraram um antigo “resort”. É preciso entender, no entanto, que naquela época o emprego da palavra “resort” era um pouco mais liberal do que hoje em dia; por isso, o lugar não tinha nada a ver com o tipo de lugar em que pensamos quando ouvimos a palavra “resort” atualmente. Aliás, o lugar não era nenhuma ilha da fantasia. Havia somente seis chalés; cinco deles bem rústicos, com apenas um cômodo, um pequeno vestíbulo, uma ou duas camas, uma penteadeira e um fogão a lenha. O “chalé de luxo” tinha quatro cômodos2, um dos quais incluía algo que não poderia ser encontrado em mais nenhum outro lugar da propriedade: um lavatório. Essa era a época das “casinhas” (banheiro fora de casa). Até algum tempo depois, não havia banheiro sequer na casa dos meus pais. Meus afazeres nesse lugar incluíam tirar o lixo, cortar, rachar e colocar a lenha na lareira.

Não era uma vida ruim para um garoto e, em diversos aspectos, recordo-me daqueles dias com muito carinho. No entanto, na época, algo me incomodava. Um amigo meu, colega de classe, morava a algumas centenas de metros lago abaixo. Enquanto eu tinha muitos afazeres todos os dias (a maior parte do tempo), ele parecia não ter nada para fazer. Se eu quisesse ir a alguma parte do lago, tinha de ir de bote. Ele, por outro lado, tinha uma lancha. Tecnicamente, a lancha não era dele, era do pai; mas, na prática, ele podia usá-la quando quisesse. Seu pai não só o deixava usar a lancha, mas também fornecia o equipamento e a gasolina. Meu amigo tinha um amplo rol de amigos, entre os quais belas garotas. Quando passava velozmente por mim, eu acenava para ele e voltava à limpeza dos botes3.

Não me entenda mal. Embora eu o invejasse, ele era meu amigo. Ele era muito legal e me deixava dirigir a lancha e esquiar na água sempre que eu pudesse. Mesmo assim, as coisas ainda pareciam meio injustas para mim. Por que ele tinha tudo tão fácil e eu tinha que dar duro para conseguir o que queria? Hoje, recordando aqueles dias, posso entender como Deus usou aquelas experiências para moldar minha vida. Foi a boa mão de Deus que me fez passar por tudo aquilo, para o meu bem e, afinal, para a Sua glória.

Esta lição é sobre a juventude de Davi e como Deus o preparou para ser um futuro líder. Quando comparo os primeiros anos de Saul com os de Davi (aquilo que sabemos sobre eles), não posso deixar de pensar nos anos da minha adolescência, pelo menos da forma como os via. Saul parece ter tido tudo muito fácil, enquanto Davi teve de dar duro. Vamos começar revendo os primeiros dias da vida de Saul, bem como sua unção como rei de Israel.

O Cenário da Unção de Saul

Todos devem se lembrar do motivo pelo qual Saul foi designado como o primeiro rei de Israel. A história está em I Samuel 8. Lá está escrito que o profeta Samuel já estava velho e que seus dois filhos eram corruptos4. Isso, com certeza, gerava muita inquietação com relação ao futuro da liderança da nação. Assim, os israelitas pedem um rei a Samuel, o que, em muitos aspectos, era apenas um pretexto.

“Então, os anciãos todos de Israel se congregaram, e vieram a Samuel, a Ramá, e lhe disseram: Vê, já estás velho, e teus filhos não andam pelos teus caminhos; constitui-nos, pois, agora, um rei sobre nós, para que nos governe, como o têm todas as nações.” (I Sm. 8:4-5)5

Essa é apenas uma parte da história, a qual se desenrolará pelo restante do capítulo. Samuel fica muito desgostoso com o pedido (exigência?), mas Deus lhe diz que, na verdade, a rejeição de Israel é a Ele como rei.

“Disse o SENHOR a Samuel: Atende à voz do povo em tudo quanto te diz, pois não te rejeitou a ti, mas a mim, para eu não reinar sobre ele.” (I Sm. 8:7)

Deus, então, diz a Samuel para informar o povo sobre os altos custos de um “grande governo”. O que eles querem, na realidade, é inferior ao que eles já têm, mas a um preço bem mais alto. Por isso, Samuel lhes diz que seu rei será muito caro, pois terão de pagar impostos, ceder terras, filhos e filhas. O povo, no entanto, não se dá por vencido:

“Porém o povo não atendeu à voz de Samuel e disse: Não! Mas teremos um rei sobre nós. Para que sejamos também como todas as nações; o nosso rei poderá governar-nos, sair adiante de nós e fazer as nossas guerras.” (I Sm. 8:19-20)

Tendo os israelitas sido prevenidos sobre os custos de um rei, Deus diz a Samuel para lhes dar o que pedem (veremos que sempre que exigimos aquilo que Deus não quer nos dar, pagaremos muito caro por nossa tolice)6. Os capítulos 9 e 10 de I Samuel descrevem o processo de instalação de Saul como o primeiro rei de Israel.

Certamente, Deus não foi pego de surpresa por esse pedido. Na Lei de Moisés Ele já havia estabelecido uma série de preceitos para a escolha e para a conduta do rei de Israel7. Em I Samuel, a instalação de Saul ocorrerá em três etapas.

Fase 1: Saul é Ungido (I Samuel 9:1–10:16)

Esta sequência de acontecimentos é muito interessante, principalmente se comparada à narrativa da unção de Davi, no capítulo 16. Diferentemente de Davi, Saul não é um mero rapazote quando é ungido rei de Israel8. Há uma razão para isso: espera-se que ele assuma a liderança de imediato, ao passo que Davi terá um longo período de preparação.

Além disso, é difícil encontrar no caráter de Saul algo que o qualifique para o governo da nação. As únicas coisas que parecem distingui-lo são sua aparência e sua constituição física. Ele é um homem bem-apessoado, cuja altura o diferencia de qualquer outro israelita9. Podemos até dizer que ele é o “Golias” de Israel. Seu pai, Quis, é apresentado como um “homem importante” (NET Bible) ou um “poderoso homem de valor” (NASB) — (“homem de bens” - ARA)10.

Creio que podemos dizer ainda que Quis é um homem relativamente rico. Não acho que um pobre pudesse ter uma manada de jumentas11, por exemplo. Além disso, sabemos que ele tem uma porção de servos, um dos quais acompanha Saul na busca pelas jumentas extraviadas12. Essa caça às jumentas parece dar ao leitor algumas indicações sobre o caráter de Saul. Em primeiro lugar, ele parece incapaz de encontrá-las. Sem dúvida, essa é uma parte do plano divino; mas é de se estranhar sua falta de habilidade — habilidade, creio, como a de Davi em cuidar das ovelhas do pai.

Após alguns dias de busca infrutífera, Saul está ansioso para largar tudo e voltar para casa13. Seu servo, no entanto, não está tão ansioso para retornar de mãos vazias. É dele a idéia de “perguntar para Deus”, consultando um “vidente” ou “profeta” (Samuel) que ele conhece, o qual mora na cidade. Por que esse pensamento não ocorreu a Saul? Por que ele parece ignorar a presença do profeta ou seu poder de ajudar nessa situação? Minha opinião é que o servo parece mais bem informado a respeito das coisas espirituais que Saul.

Essa idéia é reforçada pela narrativa da unção de Saul. Depois dos acontecimentos do capítulo 8, restam poucas dúvidas de que é Samuel quem vai designar o primeiro rei de Israel. Não é de admirar que o tio de Saul esteja tão interessado no que aconteceu entre Saul e Samuel14. Em seguida à unção de Saul, Samuel lhe fala sobre os sinais que irão confirmar a presença de Deus em sua vida como rei. Primeiro ele garante que as jumentas já foram encontradas15. Depois, que Saul encontrará três homens a caminho de Betel:

“Quando dali passares adiante e chegares ao carvalho de Tabor, ali te encontrarão três homens, que vão subindo a Deus a Betel: um levando três cabritos; outro, três bolos de pão, e o outro, um odre de vinho. Eles te saudarão e te darão dois pães, que receberás da sua mão.” (I Samuel 10:3-4)

As provisões de Saul e do servo tinham se esgotado16. A farta refeição sacrificial feita em companhia de Samuel saciou-os por algum tempo, mas o encontro com os três homens acaba reabastecendo seu suprimento de pão. Deus providencia tudo o que é necessário a Saul, não apenas o encontro das jumentas, mas também alimento suficiente para sua jornada de volta para casa. Certamente Deus também irá suprir suas necessidades quando ele for rei. No entanto, Saul irá precisar de força e sabedoria para cumprir seus deveres, por isso, ele recebe a evidência da presença e do poder do Espírito Santo em sua vida:

“Então, seguirás a Gibeá-Eloim, onde está a guarnição dos filisteus; e há de ser que, entrando na cidade, encontrarás um grupo de profetas que descem do alto, precedidos de saltérios, e tambores, e flautas, e harpas, e eles estarão profetizando. O Espírito do SENHOR se apossará de ti, e profetizarás com eles e tu serás mudado em outro homem. Quando estes sinais te sucederem, faze o que a ocasião te pedir, porque Deus é contigo.” (I Samuel 10:5-7)

Quando Saul se volta para deixar Samuel, acontece mais uma coisa que demonstra a presença do Espírito Santo:

“Sucedeu, pois, que, virando-se ele para despedir-se de Samuel, Deus lhe mudou o coração; e todos esses sinais se deram naquele mesmo dia. Chegando eles a Gibeá, eis que um grupo de profetas lhes saiu ao encontro; o Espírito de Deus se apossou de Saul, e ele profetizou no meio deles. Todos os que, dantes, o conheciam, vendo que ele profetizava com os profetas, diziam uns aos outros: Que é isso que sucedeu ao filho de Quis? Está também Saul entre os profetas? Então, um homem respondeu: Pois quem é o pai deles? Pelo que se tornou em provérbio: Está também Saul entre os profetas?” (I Samuel 10:9-12)

O que quero que você perceba é a expressão de surpresa de quem testemunha (ou ouve sobre) este incidente. As pessoas parecem incrédulas. Ver Saul entre os profetas, e profetizando, é algo tão fora do normal que elas ficam chocadas, quase divertidas: “Está também Saul entre os profetas?” Creio que Saul não é considerado um homem muito espiritual, por isso, essa evidência do Espírito Santo atuando em sua vida parece boa demais para ser verdade. Nada do que vimos até agora nos faz concluir que ele seja um homem temente a Deus, cujo caráter é o fator primordial para Deus escolhê-lo como o primeiro rei de Israel. O povo quer um homem que possa liderá-los na guerra, e é isso o que Deus lhes dá.

Fase 2: Saul é Indicado por Sortes (I Samuel 10:17-27)

Ficou claro para Saul que ele seria o primeiro rei de Israel, mas não para a nação. Sem dúvida, a notícia de que ele estava entre os profetas já havia circulado, mas Deus também determinou que Sua escolha deveria ser conhecida de todos. Samuel reúne o povo em Mispa e relembra-lhes o pecado de exigir um rei, rejeitando, desta forma, a liderança do Senhor17.

Em seguida, ele faz o lançamento de sortes até Saul ser indicado como o rei escolhido de Deus. No entanto, quando o procuram, Saul não é encontrado em parte alguma. Deus, então, mostra que ele está escondido no meio da bagagem. Será que foi o Espírito do Senhor que tornou Saul humilde, relembrando-o das suas limitações?18 O povo o tira do esconderijo e, quando observam melhor, percebem que ele sobressai a todos do ombro para cima. Saul é um gigante (que se esconde no meio da bagagem). Alguns homens corajosos, cujos corações são tocados por Deus, imediatamente se unem a ele, acompanhando-o até sua casa em Gibeá.

Há outros, entretanto, cujos corações não são tocados por Deus. Tais homens são malignos e bastante céticos quanto ao que Saul pode fazer por eles. Vendo sua hesitação e seu refúgio entre a bagagem, duvidam da sua capacidade de salvá-los dos perigos enfrentados pela nação. Humanamente falando, eles estão certos, mas Deus havia Se comprometido a capacitar Saul para exercer o seu ofício.

Fase 3: Saul é Coroado após a Vitória contra os Amonitas (I Samuel 11:1-15)

Naás e os amonitas ameaçam os israelitas há algum tempo. Na verdade, esse é um dos fatores contribuintes para a exigência de Israel de ter um rei19. Após a designação de Saul, Naás ousadamente ameaça entrar guerra contra o povo de Jabes-Gileade se eles não se renderem. O povo está disposto a se render, mas Naás não está disposto a se contentar com uma vitória tão simples. Para deixar a situação ainda pior, além da rendição, ele também pretende arrancar o olho direito de cada cidadão (homem?) de Jabes. Os anciãos pedem uma semana para ver se algum irmão israelita vem em seu auxílio. Se ninguém vier, eles prometem se entregar.

Quando a notícia chega em Gibeá, Saul é poderosamente tomado pelo Espírito Santo de Deus e fica furioso. Ele abate uma junta de bois e envia os pedaços por todo Israel, ameaçando fazer o mesmo com os bois de qualquer um que deixe de se apresentar em defesa do povo de Jabes-Gileade. O resultado é um ajuntamento impressionante de israelitas e uma derrota estrondosa de Naás e seu exército — e grande popularidade para Saul. Aqueles que o apoiam querem identificar os maledicentes que questionaram sua capacidade de livrá-los dos inimigos da nação. A reação de Saul revela que este é um de seus melhores momentos como rei de Israel. Ele dá glória a Deus pela vitória e se recusa a vingar-se dos oponentes numa ocasião tão gloriosa. É neste momento que Saul parece ser oficialmente empossado como rei:

“Então, disse o povo a Samuel: Quem são aqueles que diziam: Reinará Saul sobre nós? Trazei-os para aqui, para que os matemos. Porém Saul disse: Hoje, ninguém será morto, porque, no dia de hoje, o SENHOR salvou a Israel. Disse Samuel ao povo: Vinde, vamos a Gilgal e renovemos ali o reino. E todo o povo partiu para Gilgal, onde proclamaram Saul seu rei, perante o SENHOR, a cuja presença trouxeram ofertas pacíficas; e Saul muito se alegrou ali com todos os homens de Israel.” (I Samuel 11:12-15)

Ótimo começo para Saul. Ele livrará Israel de muitos inimigos20, mas não parece ser um homem espiritual ou mesmo ter bom caráter. Ele é o que o povo quer e também o que eles merecem. Daí em diante, Saul servirá como pano de fundo para Davi, com quem seu caráter e conduta estarão sempre em contraste.

A Designação de Davi como Substituto de Saul (I Samuel 16)

Rapidamente as coisas começam a desandar no governo de Saul, como podemos ver nos capítulos 13 a 15 de I Samuel21. Em vez de esperar por Samuel como foi instruído22, Saul resolve ele mesmo oferecer o holocausto e as ofertas pacíficas. Sua desobediência resulta na repreensão de Deus por intermédio de Samuel e, como consequência, ele é informado de que seu reinado não durará:

“Então, disse Samuel a Saul: Procedeste nesciamente em não guardar o mandamento que o SENHOR, teu Deus, te ordenou; pois teria, agora, o SENHOR confirmado o teu reino sobre Israel para sempre. Já agora não subsistirá o teu reino. O SENHOR buscou para si um homem que lhe agrada e já lhe ordenou que seja príncipe sobre o seu povo, porquanto não guardaste o que o SENHOR te ordenou.” (I Samuel 13:13-14)

O capítulo 14 é deveras interessante. Enquanto Saul é mostrado como um homem vacilante, que toma decisões tolas, Jônatas é mostrado como um homem de fé e coragem, um homem como Davi. Não é de admirar que eles se tornem amigos íntimos. Jônatas é tão parecido com Davi que poderia muito bem ter sido um grande rei, se Saul não tivesse sido morto em batalha ou removido do trono de alguma outra forma. Entretanto, Davi é o escolhido de Deus, e também da linhagem de Judá, da qual virá o Messias23.

Se isso não bastasse, Saul desobedece novamente e, desta vez, não há nenhuma desculpa — embora ele faça o possível para arranjar alguma. Deus ordena que ele reúna o exército e destrua totalmente os amalequitas, devido à maneira como eles trataram os israelitas quando estes tentavam entrar na terra prometida:

“Assim diz o SENHOR dos Exércitos: Castigarei Amaleque pelo que fez a Israel: ter-se oposto a Israel no caminho, quando este subia do Egito. Vai, pois, agora, e fere a Amaleque, e destrói totalmente a tudo o que tiver, e nada lhe poupes; porém matarás homem e mulher, meninos e crianças de peito, bois e ovelhas, camelos e jumentos.” (I Samuel 15:2-3)

A obediência de Saul é parcial, não total, o que, na verdade, é desobediência:

“Então, feriu Saul os amalequitas, desde Havilá até chegar a Sur, que está defronte do Egito. Tomou vivo a Agague, rei dos amalequitas; porém a todo o povo destruiu a fio de espada. E Saul e o povo pouparam Agague, e o melhor das ovelhas e dos bois, e os animais gordos, e os cordeiros, e o melhor que havia e não os quiseram destruir totalmente; porém toda coisa vil e desprezível destruíram.” (I Samuel 15:7-9)

Já é hora de Israel ter um novo rei, como Deus disse no capítulo 13:

“Já agora não subsistirá o teu reino. O SENHOR buscou para si um homem que lhe agrada e já lhe ordenou que seja príncipe sobre o seu povo, porquanto não guardaste o que o SENHOR te ordenou.” (I Samuel 13:14)

Deus rejeita Saul por um rei “segundo o Seu coração”. Já é tempo de Samuel parar de sentir pena de Saul e providenciar a designação do próximo rei de Israel (e a substituição de Saul).

“Disse o SENHOR a Samuel: Até quando terás pena de Saul, havendo-o eu rejeitado, para que não reine sobre Israel? Enche um chifre de azeite e vem; enviar-te-ei a Jessé, o belemita; porque, dentre os seus filhos, me provi de um rei. Disse Samuel: Como irei eu? Pois Saul o saberá e me matará. Então, disse o SENHOR: Toma contigo um novilho e dize: Vim para sacrificar ao SENHOR. Convidarás Jessé para o sacrifício; eu te mostrarei o que hás de fazer, e ungir-me-ás a quem eu te designar.” (I Samuel 16:1-3)

A lealdade de Samuel é enorme. No entanto, o homem a quem ele é tão leal (Saul) é o mesmo pelo qual ele receia ser morto se souber o que ele está prestes a fazer: designar outro homem como rei de Israel (a propósito, a maneira como Samuel é recebido pelos anciãos de Belém, no verso 4, demonstra serem verdadeiros seus temores). Saul tornou-se um Herodes, que matará qualquer rival ao trono. Deus, no entanto, dá instruções a Samuel para auxiliá-lo no cumprimento da sua tarefa com certa privacidade. Ele deve ir a Belém, onde realizará um sacrifício, não muito diferente daquele onde Saul foi designado rei.

Jessé e sete de seus filhos são convidados para o sacrifício. Quando Samuel põe os olhos em Eliabe, o primogênito de Jessé, não tem dúvidas de que ele é o escolhido de Deus para ser rei. Afinal, Eliabe é o primogênito de Jessé, o qual, normalmente, assume a liderança da família na ausência do pai. Pelo visto, Eliabe parece ter algumas qualidades parecidas com as de Saul:

“Sucedeu que, entrando eles, viu a Eliabe e disse consigo: Certamente, está perante o SENHOR o seu ungido. Porém o SENHOR disse a Samuel: Não atentes para a sua aparência, nem para a sua altura, porque o rejeitei; porque o SENHOR não vê como vê o homem. O homem vê o exterior, porém o SENHOR, o coração.” (I Samuel 16:6-7)

Não seria natural concluir que, aparentemente, Eliabe é “alto, moreno e bonitão”? Contudo, Deus não está para designar outro Saul. Ele está mais interessado no coração do rei. E assim, começando pelo mais velho, todos os filhos de Jessé passam diante de Samuel. Ele fica confuso, pois Deus não indica nenhum deles como Seu escolhido. Por isso, ele pergunta a Jessé se há algum outro filho. É aqui que Davi entra em cena. Ele não foi convidado para o sacrifício porque é considerado jovem demais. Ele cuida do rebanho enquanto seus irmãos mais velhos participam da cerimônia. Entretanto, quando o chamam, é ele quem Deus indica como Seu escolhido. Samuel unge Davi e o Espírito do Senhor desce poderosamente sobre ele. Tudo isso é feito na presença de Jessé e de seus outros filhos, para que todos saibam que Davi é o escolhido de Deus, não um deles.

Em minha opinião, os versos 14 a 23 do capítulo 16 de I Samuel servem como uma espécie de conclusão para o verso 13. A época exata dos acontecimentos narrados nesses versos não é muito clara para mim. Repare no início do verso 14:

“Tendo-se retirado de Saul o Espírito do SENHOR, da parte deste um espírito maligno o atormentava.” (I Samuel 16:14)

O Espírito do Senhor retira-se24 de Saul. Com certeza o leitor fará a ligação entre esta afirmação e o verso 13, onde é dito que o Espírito se apossa de Davi. Creio que a ligação lógica é evidente, mas não tenho certeza quanto à ligação cronológica. Em outras palavras, não creio que devamos, necessariamente, presumir que o Espírito do Senhor se retire de Saul e entre imediatamente em Davi. Sou mais propenso a pensar que o Espírito deixa Saul algum tempo antes de Davi ser ungido por Samuel. A desobediência de Saul no capítulo 13 parece ocorrer logo após sua posse; e sua desobediência do capítulo 15, algum tempo depois, talvez um pouco antes da unção de Davi. Algum tempo deve ter decorrido entre os dois grandes pecados de Saul e, talvez seja nessa época que o Espírito se retira e “um espírito maligno da parte do Senhor” se apossa dele.

Os versos 14 a 23 parecem demonstrar pelo menos três coisas. Primeira, uma conexão lógica entre o Espírito do Senhor se retirando de Saul e entrando em Davi. Com certeza isso serve para salientar que Deus está prestes a remover Saul do trono e substituí-lo por Davi. Segunda, os versos finais do capítulo 16 revelam a providência de Deus na preparação de Davi para o seu reinado sobre Israel. Davi é só um rapazinho, cuja vida pode ser resumida de forma simples e direta: pastor de ovelhas. Como servo de Saul, ele se familiariza com “as maneiras de um rei”. Ele observa a forma de Saul governar e aprende o cerimonial do palácio. Como escudeiro de Saul, ele também aprende a ser guerreiro e líder militar. Esse emprego é um treinamento, tão próximo do rei quanto possível.

Terceira, há também uma estranha ironia nesta passagem. Davi é empregado pelo rei para acalmá-lo sempre que o espírito maligno o atormentar. Não são a música e a conduta de Davi tão inspiradas pelo Espírito, que o mesmo Espírito que um dia capacitou Saul agora o conforta pelo ministério do seu substituto, Davi? Além disso, Davi foi designado como futuro rei de Israel em lugar de Saul. Ele, então, é escolhido por Saul como seu escudeiro. Não concordam comigo que Davi, mais do que qualquer outra pessoa, é a chave para a vida ou morte de Saul? Ele seria mais ou menos como a linha ofensiva do Dallas Cowboys, onde Saul seria o quarterback Tony Romo. Se a linha ofensiva falhar, ou não jogar direito, Romo será massacrado pelo time adversário. Tudo o que Davi precisa fazer é diminuir um pouco a velocidade e... Saul vai para o espaço! A mesma pessoa que irá substituí-lo como rei tem também o trabalho de protegê-lo.

Após analisar brevemente os acontecimentos descritos em I Samuel relacionados à unção de Davi e sua preparação para o governo de Israel, vamos considerar também outro aspecto de seu preparo, descrito no capítulo 17. Retornemos ao lugar onde ele é levado à presença de Saul, pois é ali que ele se oferece para subir contra Golias:

“Ouvidas as palavras que Davi falara, anunciaram-nas a Saul, que mandou chamá-lo. Davi disse a Saul: Não desfaleça o coração de ninguém por causa dele; teu servo irá e pelejará contra o filisteu. Porém Saul disse a Davi: Contra o filisteu não poderás ir para pelejar com ele; pois tu és ainda moço, e ele, guerreiro desde a sua mocidade. Respondeu Davi a Saul: Teu servo apascentava as ovelhas de seu pai; quando veio um leão ou um urso e tomou um cordeiro do rebanho, eu saí após ele, e o feri, e livrei o cordeiro da sua boca; levantando-se ele contra mim, agarrei-o pela barba, e o feri, e o matei. O teu servo matou tanto o leão como o urso; este incircunciso filisteu será como um deles, porquanto afrontou os exércitos do Deus vivo. Disse mais Davi: O SENHOR me livrou das garras do leão e das do urso; ele me livrará das mãos deste filisteu. Então, disse Saul a Davi: Vai-te, e o SENHOR seja contigo.” (I Samuel 17:31-37)

Esses versos nos dizem muitas coisas, tanto de Saul como de Davi. Saul, o Golias de Israel, não consegue reunir coragem para lutar contra o gigante filisteu, mas está ansioso para conversar com quem se atreva a fazê-lo. O grande problema é que o “guerreiro” (Davi) é apenas um garoto. Davi lhe assegura que tem “experiência em combate”. Quando foi preciso, ele não lutou contra nenhum gigante como Golias, mas contra feras perigosas que tentavam roubar suas ovelhas.

Gostaria que você prestasse bastante atenção ao que Davi diz nesse trecho, pois sua escolha das palavras pode facilmente passar despercebida. Ele não está dizendo que uma vez matou um urso e outra, um leão. Ele está dizendo que matou tanto ursos como leões. Por isso, seus anos como pastor de ovelhas serviram para prepará-lo para a batalha contra Golias. Enquanto cuidava do rebanho ele teve oportunidade de lutar tanto com ursos quanto com leões: “quando veio um leão ou um urso e tomou um cordeiro do rebanho...”25. As palavras jactanciosas de Golias não são mais intimidadoras do que o rugido de um leão furioso ou o rosnado de um urso faminto à procura de alimento. Davi lutou de mãos nuas contra essas criaturas mortais e sempre prevaleceu. Sob sua responsabilidade, nenhuma costeleta de carneiro foi servida a animais selvagens.

No entanto, Davi não toma para si o crédito por esses feitos, como se eles fossem seus. Ele deixa claro para Saul que foi o Senhor quem o livrou das garras do leão e do urso; e é por isso que ele sabe que Deus o livrará das mãos “deste filisteu”26. Ele está certo disso, pois o “incircunciso filisteu afrontou os exércitos do Deus vivo”27. Ele não tem dúvida alguma de que Deus defenderá o Seu próprio nome, destruindo esse tagarela blasfemo.

Só mais uma coisa me vem à mente, a qual pode ter fortalecido a confiança de Davi para lutar contra Golias. Presumindo que ele já fora ungido por Samuel, ele tinha, então, o poder do Espírito do Senhor para capacitá-lo a prevalecer contra Golias. Além do mais, como ungido de Deus, o Senhor não permitiria que um filisteu incircunciso matasse Seu rei, da mesma forma que não permitiu que um urso ou um leão o fizessem. Segurança divina e capacitação do Espírito do Senhor dão muita coragem a um homem que confia em Deus.

Assim, Saul despacha Davi para a batalha, com sua armadura e a bênção: “Vai-te, e o SENHOR seja contigo.” Será que ele pretendia mesmo enviar Davi para lutar de acordo com as condições impostas por Golias? Golias tinha desafiado Israel a mandar apenas um guerreiro para lutar contra ele. Se esse guerreiro prevalecesse e o matasse (parece que Golias fez uma promessa), então, todo o exército filisteu se renderia. Se, contudo, Golias matasse o campeão de Israel, então, o exército israelita deveria se render. É óbvio que os filisteus não pretendiam se render, mas sim tentar escapar.

Saul versus Davi

Saul realmente não tem as qualidades necessárias para ser rei. Ele não tem personalidade, nem experiência. Ele recebe o Espírito do Senhor, mas prefere claramente seguir os desejos da carne a ceder à ação do Espírito. Deus, por fim, retira Seu Espírito dele e envia no lugar um espírito maligno; e Deus retira Saul do trono e coloca nele um homem segundo o Seu coração.

Mesmo antes de se tornar rei, nada parece faltar a Saul. Aparentemente, filho único de um benjamita rico, ele não tem de enfrentar as mesmas provações que Davi enfrenta — sozinho. Davi, por outro lado, é o caçula de oito irmãos. Ele faz o trabalho que ninguém quer — cuidar de um pequeno rebanho de ovelhas — um serviço que oferece muitos perigos e também muitas horas de solidão. Entretanto, olhando para trás, podemos ver que Deus desejava que Seu rei fosse pastor e, qual o melhor preparo para isso do que pastoreando um rebanho de ovelhas? Moisés, da mesma forma, teve muitos anos de experiência pastoreando os rebanhos de seu sogro, preparando-se para conduzir o rebanho de Deus do Egito à terra prometida.

Quem poderia pensar que os primeiros anos da vida de Davi haviam sido divinamente determinados, a fim de que suas experiências o preparassem para as tarefas impressionantes de enfrentar Golias, de lidar com a ira ciumenta do rei (Saul) ou com os desafios de liderar a nação? Deus começou a preparar Davi desde muito cedo. Na verdade, creio que podemos dizer com segurança que Ele começou a prepará-lo para sua missão quando Davi ainda estava no ventre da sua mãe:

“Pois tu formaste o meu interior, tu me teceste no seio de minha mãe.

Graças te dou, visto que por modo assombrosamente maravilhoso me formaste; as tuas obras são admiráveis, e a minha alma o sabe muito bem;

os meus ossos não te foram encobertos, quando no oculto fui formado e entretecido como nas profundezas da terra.

Os teus olhos me viram a substância ainda informe, e no teu livro foram escritos todos os meus dias, cada um deles escrito e determinado, quando nem um deles havia ainda.” (Salmo 139:13-16)

“A mim me veio, pois, a palavra do SENHOR, dizendo: Antes que eu te formasse no ventre materno, eu te conheci, e, antes que saísses da madre, te consagrei, e te constituí profeta às nações.” (Jeremias 1:4-5)

Pense na mão de Deus sobre a vida de Davi. Deus determina que ele seja o último dos oito filhos de Jessé. Por causa disso, Ele também determina que o trabalho de guardar o pequeno rebanho de ovelhas de seu pai recaia sobre ele. Deus divinamente guia Samuel para ungi-lo como futuro rei de Israel e, depois, capacita-o com Seu Espírito muitos anos antes de ele se tornar rei, para ele poder matar os ursos e leões que tentam roubar as ovelhas de seu pai, e para poder enfrentar Golias em batalha. Deus dá a Davi horas e horas de solidão, para ele meditar em Sua Palavra e ser hábil no toque da harpa, e para aprender a usar a funda com precisão. A capacidade de Davi em todas essas coisas faz com que ele tenha contato íntimo com Saul, a fim de aprender a governar. Às vezes, ele o faz imitando Saul; outras, talvez mais frequentes, vendo os erros cometidos pelo rei. Em todas essas coisas, no entanto, Deus está moldando Davi para os anos e tarefas que virão.

Isso não se aplica somente a Davi, tantos anos atrás; aplica-se também aos cristãos de hoje. O Dr. S. Lewis Johnson foi um dos grandes pregadores de sua época. Ele foi Diretor do Departamento de Novo Testamento (Grego) do Seminário Teológico de Dallas por quase 25 anos. Antes de aceitar a salvação, ele estava em dúvida quanto ao que iria estudar na Faculdade. Ele era um jogador de golfe muito bom, por isso, decidiu estudar algo que lhe permitisse ter as tardes livres para jogar: foi estudar grego. Posteriormente, ele foi levado à fé pelo ministério do Dr. Donald Grey Barnhouse, e o resto todo mundo sabe. Deus o estava preparando para o seu chamado antes mesmo de ele ser salvo.

Meu amigo, se você é cristão, Deus tem um propósito e um chamado para sua vida. Você já sabe qual é ele? Pois deveria, e pela providência de Deus, você saberá. Deus o formou ainda no ventre da sua mãe, a fim de que você coloque em prática esse chamado. Da mesma forma, Deus tem moldado você por intermédio das suas experiências, começando na sua infância. Sem dúvida, na época, essas experiências não pareciam parte de um plano maior. E, muito provavelmente, muitas delas, como as de Davi, não foram nada agradáveis. À medida que me recordo da minha vida, posso ver a mão de Deus me moldando e preparando para o que Ele me chamou a fazer. Se você é cristão, também deveria começar a ver a mão de Deus em sua vida.

Aprendendo a ser um pastor fiel, Davi não só aprendeu a liderar a nação como pastor, mas tornou-se também um tipo do Senhor Jesus, o Grande Pastor:

“Veio a mim a palavra do SENHOR, dizendo: Filho do homem, profetiza contra os pastores de Israel; profetiza e dize-lhes: Assim diz o SENHOR Deus: Ai dos pastores de Israel que se apascentam a si mesmos! Não apascentarão os pastores as ovelhas? Comeis a gordura, vestis-vos da lã e degolais o cevado; mas não apascentais as ovelhas. A fraca não fortalecestes, a doente não curastes, a quebrada não ligastes, a desgarrada não tornastes a trazer e a perdida não buscastes; mas dominais sobre elas com rigor e dureza.” (Ezequiel 34:1-4) 

“Por isso, assim lhes diz o SENHOR Deus: Eis que eu mesmo julgarei entre ovelhas gordas e ovelhas magras. Visto que, com o lado e com o ombro, dais empurrões e, com os chifres, impelis as fracas até as espalhardes fora, eu livrarei as minhas ovelhas, para que já não sirvam de rapina, e julgarei entre ovelhas e ovelhas. Suscitarei para elas um só pastor, e ele as apascentará; o meu servo Davi é que as apascentará; ele lhes servirá de pastor. Eu, o SENHOR, lhes serei por Deus, e o meu servo Davi será príncipe no meio delas; eu, o SENHOR, o disse.” (Ezequiel 34:20-24)

Não sabemos exatamente quando Davi começou a ter fé no Deus de Israel, mas seu relacionamento com Ele parece ter crescido muito nos primeiros anos como pastor. Relacionamento com Deus começa quando O aceitamos como o nosso pastor:

[Salmo de Davi]

O SENHOR é o meu pastor;

nada me faltará.

Ele me faz repousar em pastos verdejantes.

Leva-me para junto das águas de descanso;

refrigera-me a alma.

Guia-me pelas veredas da justiça por amor do seu nome.

Ainda que eu ande pelo vale da sombra da morte,

não temerei mal nenhum, porque tu estás comigo;

o teu bordão e o teu cajado me consolam.

Preparas-me uma mesa na presença dos meus adversários,

unges-me a cabeça com óleo;

o meu cálice transborda.

Bondade e misericórdia certamente me seguirão todos os dias da minha vida;

e habitarei na Casa do SENHOR para todo o sempre. (Salmo 23:1-6)

O Senhor Jesus é o “Bom Pastor”, em quem devemos confiar para ter a vida eterna.

“Eu sou o bom pastor. O bom pastor dá a vida pelas ovelhas. O mercenário, que não é pastor, a quem não pertencem as ovelhas, vê vir o lobo, abandona as ovelhas e foge; então, o lobo as arrebata e dispersa. O mercenário foge, porque é mercenário e não tem cuidado com as ovelhas.” (João 10:11-13)

Ele conquistou a salvação para os pecadores perdidos tornando-Se Ele mesmo (metaforicamente) um cordeiro — o Cordeiro de Deus:

“Quem creu em nossa pregação? E a quem foi revelado o braço do SENHOR? Porque foi subindo como renovo perante ele e como raiz de uma terra seca; não tinha aparência nem formosura; olhamo-lo, mas nenhuma beleza havia que nos agradasse. Era desprezado e o mais rejeitado entre os homens; homem de dores e que sabe o que é padecer; e, como um de quem os homens escondem o rosto, era desprezado, e dele não fizemos caso. Certamente, ele tomou sobre si as nossas enfermidades e as nossas dores levou sobre si; e nós o reputávamos por aflito, ferido de Deus e oprimido. Mas ele foi traspassado pelas nossas transgressões e moído pelas nossas iniqüidades; o castigo que nos traz a paz estava sobre ele, e pelas suas pisaduras fomos sarados. Todos nós andávamos desgarrados como ovelhas; cada um se desviava pelo caminho, mas o SENHOR fez cair sobre ele a iniqüidade de nós todos. Ele foi oprimido e humilhado, mas não abriu a boca; como cordeiro foi levado ao matadouro; e, como ovelha muda perante os seus tosquiadores, ele não abriu a boca. Por juízo opressor foi arrebatado, e de sua linhagem, quem dela cogitou? Porquanto foi cortado da terra dos viventes; por causa da transgressão do meu povo, foi ele ferido. Designaram-lhe a sepultura com os perversos, mas com o rico esteve na sua morte, posto que nunca fez injustiça, nem dolo algum se achou em sua boca.” (Isaías 53:1-9, ênfase minha)

Não é de admirar que João Batista apresente Jesus desta forma:

“Respondeu-lhes João: Eu batizo com água; mas, no meio de vós, está quem vós não conheceis, o qual vem após mim, do qual não sou digno de desatar-lhe as correias das sandálias. Estas coisas se passaram em Betânia, do outro lado do Jordão, onde João estava batizando. No dia seguinte, viu João a Jesus, que vinha para ele, e disse: Eis o Cordeiro de Deus, que tira o pecado do mundo! É este a favor de quem eu disse: após mim vem um varão que tem a primazia, porque já existia antes de mim. Eu mesmo não o conhecia, mas, a fim de que ele fosse manifestado a Israel, vim, por isso, batizando com água. E João testemunhou, dizendo: Vi o Espírito descer do céu como pomba e pousar sobre ele. Eu não o conhecia; aquele, porém, que me enviou a batizar com água me disse: Aquele sobre quem vires descer e pousar o Espírito, esse é o que batiza com o Espírito Santo. Pois eu, de fato, vi e tenho testificado que ele é o Filho de Deus.” (João 1:26-34)

Quando passamos a confiar em Jesus como o “Cordeiro de Deus”, o Único que morreu pelos nossos pecados e que ressuscitou da morte, então nos tornamos capazes de olhar para o passado e ver como Deus nos preparou desde a nossa concepção para o serviço para o qual Ele nos salvou. Se você confia em Jesus, então Deus o salvou para um propósito. Ele tem um trabalho específico para o qual Ele prepara você. Eu o exorto a fazer disso um motivo de oração e a buscar os ministérios que Deus coloca em seu caminho.

Se você é um jovem que confia em Jesus, gostaria de lhe dizer que Deus já está trabalhando na sua vida. Aprenda as lições que Ele tem para lhe ensinar. Aprenda a confiar nEle e a cumprir fielmente suas obrigações, dependendo do poder do Espírito de Deus. Isso o preparará para os dias vindouros e para o chamado do Senhor. Cuidado com suas decisões e com seus hábitos, pois eles o seguirão quando for adulto. Maus hábitos são empecilhos que você terá de superar (pela graça de Deus). Hábitos cristãos o prepararão para os desafios que estão à sua frente. Reconheça que Deus está trabalhando em sua vida desde já, preparando-o para aquilo que Ele tem para você no futuro.

O programa de desenvolvimento de Deus para liderança começa desde cedo em sua vida. Ele não é realizado em sala de aula, nem por meio de um curso formal (ainda que tais cursos possam ser muito benéficos); ele ocorre na escola da vida. Deus nos coloca em situações difíceis e desafiantes para aprofundar nossa confiança em Jesus e fortalecer nosso compromisso com Ele. O programa de Deus envolve submissão e sofrimento. Deus não Se interessa tanto pela aparência externa quanto pelo nosso coração. Confiemos nEle para que Ele faça de nós homens e mulheres segundo o Seu coração.

Tradução: Mariza Regina de Souza

1 Direitos autorais © 2007 pela Community Bible Chapel, 418 E. Main Street, Richardson, TX 75081. Esta é a versão editada da Lição nº 1 de Tornando-se um Líder Segundo o Coração de Deus: Estudos na Vida de Davi, minissérie de Seguindo a Jesus em um Mundo Egocêntrico, preparada por Robert L. Deffinbaugh em 11 de março de 2007. Qualquer pessoa tem liberdade para usar este material apenas com fins educacionais, com ou sem referência à autoria. A igreja acredita que o material aqui apresentado está fundamentado nos ensinos das Escrituras, e deseja favorecer, não restringir, seu uso potencial como auxílio ao estudo da Palavra de Deus. A publicação é uma concessão da Community Bible Chapel.

2 Este é o chalé onde eu Jeanette, minha esposa, passamos o primeiro verão quando nos casamos. Agora ele nos pertence. O valor do imposto está estimado em US$ 750,00, e mato com mais de um metro de altura cresce no telhado.

3 Estou certo de que minhas lembranças são meio distorcidas, mas era assim que me parecia naquela época.

4 I Samuel 8:1-3.

5 A menos que haja outra indicação, todas as citações das Escrituras são da NET Bible. A NEW ENGLISH TRANSLATION (Nova Tradução em Inglês), também conhecida como NET BIBLE, é uma versão inteiramente nova da Bíblia, não uma revisão ou atualização de outra versão em inglês. Ela foi concluída por mais de vinte estudiosos da Bíblia, os quais trabalharam a partir dos melhores textos hebraico, aramaico e grego atualmente disponíveis. O projeto de tradução originalmente teve início como uma tentativa de fornecer uma versão eletrônica de uma tradução moderna para distribuição pela Internet ou em CD. Pessoas de todos os lugares do mundo com acesso à Internet poderão usá-la e imprimí-la para uso pessoal, sem qualquer custo. Além disso, quem desejar compartilhá-la com outras pessoas pode imprimir quantas cópias quiser e distribui-las livremente. A Bíblia encontra-se disponível no site: www.netbible.org. 

6 Ver Salmo 106:15

7 Ver Deuteronômio 17:14-20

8 Em I Samuel 13:1, as evidências dos manuscritos são problemáticas (na verdade, não existem) quanto à idade de Saul na época de sua unção como rei, e quanto ao tempo que ele reinou. Minha versão antiga da NASB diz que ele tinha quarenta anos; a versão mais recente (1995) diz que tinha trinta, junto com muitas outras. A ESV nem mesmo se arrisca a sugerir sua idade. Minha opinião é que ele não era nenhum rapazote quando se tornou rei de Israel, como Davi quando foi ungido por Samuel.

9 I Samuel 9:2

10 A nota à margem da NASB indica que isso pode se referir à riqueza ou influência de alguém, mas em sentido mais comum refere-se a um homem que se distingue em batalha.

11 O texto deixa claro que esses animais são jumentas. Embora o texto de Jeremias 2:24 fale de jumentas selvagens, talvez explique o motivo da fuga dessas “fêmeas”.

12 I Samuel 9:3

13 I Samuel 9:5

14 I Samuel 10:14-16

15 I Samuel 10:2

16 I Samuel 9:7

17 I Samuel 10:18-19

18 Ver I Samuel 15:17

19 Ver I Samuel 12:12-13

20 Ver I Samuel 14:47-48

21 À luz de I Samuel 14:47-48, não seria certo concluir que o reinado de Saul tenha sido só uma sequência de erros. Ele realmente teve muitos êxitos como líder de Israel na guerra. Os capítulos 13 a 15 não pretendem caracterizar sua carreira militar, mas relevar as falhas morais e espirituais que levaram seu reino a ser retirado dele e dado a Davi.

22 I Samuel 10:8

23 Gênesis 49:10

24 As traduções diferem quanto a se o Espírito (já) tinha se retirado de Saul ou se acabara de fazê-lo (como indicado pela NASB e outras versões: “o Espírito do Senhor deixou Saul”).

25 I Samuel 17:34

26 I Samuel 17:37

27 I Samuel 17:36

Daniel 1

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

NKJV NRSV TEV NJB
Daniel and His Friends Obey God Daniel and His Friends The Young Men at Nebuchadnezzar's Court Introduction
1:1-7 1:1-2 1:1-2 1:1-2
      The Young Hebrews at the Court

 

of Nebuchadnezzar
  1:3-7 1:3-7 1:3-7
1:8-13 1:8-17 1:8-10 1:8-17
    1:11-13  
1:14-16   1:14-16  
1:17-21   1:17-21  
  1:18-21   1:18-21

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
 In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
  Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS TO DANIEL 1

A. This chapter sets the historical setting of the entire book. Daniel and his friends are captive servants of a pagan world power of the Fertile Crescent.

B. God's hand is providentially with these young Jewish boys. He has allowed the Gentile powers to dominate His people because of His people's sin. Through them He will show His power over all nations and point toward the culmination of His redemptive plan (cf. Eph. 2:11-3:13).

C. This chapter reveals an appropriate faith response to culture. Daniel and his friends act respectfully, but faithfully to their Jewish faith, in the context of a pagan court. Their example gives Christians insight into how to deal with a post-Christian, post-modern society.

D. This chapter reveals the lexical problems involved in

1. Persian loan words

2. Babylonian idioms

3. our lack of knowledge related to the Ancient Near East(both language and history)

E. Daniel 1:1-2:4a and chapters 8-12 are in Hebrew, but the intervening text, which deals with Daniel's messages to foreign kings, is in Aramaic (as are Jer. 10:11; Ezra 4:8-6:18; 7:12-26).

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:1:1-2
 1In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. 2The Lord gave Jehoiakim king of Judah into his hand, along with some of the vessels of the house of God; and he brought them to the land of Shinar, to the house of his god, and he brought the vessels into the treasury of his god.

1:1 "In the third year of the reign of Jehoiakim" This is Babylonian dating (also used by the northern tribes, Israel) dating, while Jer. 25:1,9; 46:2 are Egyptian dating (also used by Judean scribes). Obviously Daniel was in Babylon and Jeremiah was back in Judah. Jehoiakim (609-598 b.c.) was one of Josiah's sons who was placed on the throne by Pharaoh Necco II after he exiled Jehoahaz, another son of Josiah, who reigned only three months. His name (BDB 220) means "YHWH raises up" or "YHWH establishes," but he was an evil king (cf. II Kgs. 23:37; II Chron. 36:5; Jer. 36).

▣ "Nebuchadnezzar King of Babylon" The name (BDB 613) in Babylonian has several possible meanings.

1. "Nebo, protect (the) boundary (or frontier)"

2. "Nebo, protect (my) progeny"

3. "Nebo, protect (my) inheritance"

4. "Nebo, protect (the) crown"

5. "Nebo, protect (thy) servant"

In Daniel, like Jeremiah, it is spelled two ways, Nebuchadrezzar (most accurate spelling) and Nebuchadnezzar (found in OT 27 times). The difference is due to the transliteration from Babylonian to Aramaic/Hebrew. But why both spellings are in one book is uncertain, possibly different scribes were used. The original name in Akkadian would have been Nabu-kudurri-usur.

He was not really king yet because his father Nabopolassar (626-605 b.c.) did not die until the summer of 605 b.c. He was the crown prince in charge of the military campaign. We have no other historical record of this raid. However, II Kgs. 24:1-7 and II Chr. 36:1-7 surely imply a confrontation between Nebuchadnezzar and Jehoiakim before 597 b.c. Jerusalem seems to have fallen into Babylonian hands in 605 b.c. (Daniel and his friends taken), 597 b.c. (Jehoiachim and nobles and artisans taken), 586 b.c. (general deportation) and 582 b.c. (all who could be found taken).

1:2 "the Lord gave. . .God granted. . .God gave" These phrases are found in verses 2, 9 (both Qal IMPERFECT), and 17 (Qal PERFECT). Each combine to show God's control of history! This is a recurrent theme in Daniel. In the ancient world every army fought under the banner/name of their god. Success in battle showed the supremacy of one god over another. However, the Bible clearly asserts that it was because of Israel's and Judah's sins and rebellion against YHWH that YHWH allowed, yes even engineered, the invasion of the promised land.

▣ "the Lord" This is the Hebrew term Adon (BDB 10), which was commonly used in the sense of "husband," "owner," "master" (cf. v. 10 of Nebuchadnezzar). It is comparable to (1) Ba'al in the OT and (2) the NT term kurios. When used of YHWH it denotes His rule and reign.

In English "Lord" is used (1) to translate Adon and (2) because the Jews became nervous of pronouncing the covenant name for God - YHWH, all capitals Lord became the way to designate it. For pronunciation the Jews used the vowels for Adon with the consonants for YHWH. See SPECIAL TOPIC: NAMES FOR DEITY at Dan. 4:2.

▣ "Judah" The Jewish nation that developed from Abraham, Isaac, and Jacob was organized around thirteen tribes (Joseph's two sons became tribes). These tribes were united under Saul, David, and Solomon (the united monarchy), but split because of Solomon's sin (cf. I Kgs. 11) and Rehoboam's arrogance (cf. I Kgs. 12) in 922 b.c. The northern tribes under Jeroboam I became Israel and the southern tribes (Simeon, Benjamin, Judah, and most Levites) became Judah.

▣ "vessels of the house of God" This refers to the utensils and furniture of the temple (cf. Jer. 27:19-20; II Chr. 36:7). These are mentioned again in Dan. 5:2 and Ezra 1:5-11.

▣ "Shinar" This is another name for Babylon (cf. Gen. 10:10; 11:2; 14:1,9; Isa. 11:11; Zech. 5:11). The meaning of Shinar is uncertain (BDB 1042). It somehow relates to the Sumerian civilization of southern Iraq (cf. Gen. 10:10), which is the earliest known civilization to use writing (cuneiform script on clay tablets). It is the site of the building of the tower of Babel (cf. Gen. 11:1-9). It becomes an idiom for evil and rebellion (cf. Zech. 5:11).

▣ "to the house of his god" This is literally "gods" - Elohim (BDB 43). Marduk was the chief neo-Babylonian god. This god is also known as Bel ("Lord," cf. Jer. 51:44) and in Hebrew as Merodack (cf. Jer. 50:2). He took over the functions of En-lil (storm god and creator) about the time of Hammurabi in the second millennium b.c. Putting the vessels of YHWH in his temple was (1) a sign of respect, so as not to offend the gods, but mostly (2) a sign of YHWH's defeat by Marduk.

NASB (UPDATED) TEXT:1:3-7
 3Then the king ordered Ashpenaz, the chief of his officials, to bring in some of the sons of Israel, including some of the royal family and of the nobles, 4youths in whom was no defect, who were good-looking, showing intelligence in every branch of wisdom, endowed with understanding and discerning knowledge, and who had ability for serving in the king's court; and he ordered him to teach them the literature and language of the Chaldeans. 5The king appointed for them a daily ration from the king's choice food and from the wine which he drank, and appointed that they should be educated three years, at the end of which they were to enter the king's personal service. 6Now among them from the sons of Judah were Daniel, Hananiah, Mishael and Azariah. 7Then the commander of the officials assigned new names to them; and to Daniel he assigned the name Belteshazzar, to Hananiah Shadrach, to Mishael Meshach and to Azariah Abed-nego.

1:3 "Ashpenaz" His name's meaning is uncertain (BDB 80), but (1) a possible Persian origin would suggest "guest" or "chief eunuch" or (2) an Armenian origin, "guest," "friend," or "stranger."

NASB"the chief of his officials"
NKJV"the master of his eunuchs"
NRSV"his palace master"
TEV"his chief official"
NJB"his chief eunuch"

This title reflects an Akkadian phrase, "he who is of the king's head," therefore, it contains no implication of castration. In Isa. 56:3; Jer. 38:7, and Esther 2:3 the Hebrew term (BDB 710) reflects castration. In Gen. 37:36; 39:1 it is used of Potiphar, who was married (cf. Gen. 39:7). The term came to be used generally of court officials. Some were castrated, especially those who worked with the harem, but not all. Josephus says the youths were tortured (i.e. castrated, cf. Antiq. 10.10.1).

▣ "to bring some of the sons of Israel" The VERBAL is an INFINITIVE CONSTRUCT. There are also two in v. 4 and one in v. 5.

This fulfills Isa. 39:5-7 and II Kgs. 20:16-18. Israel here refers to Jacob, not the northern Ten Tribes. Nebuchadnezzar took youths from all the people groups he conquered and used them in his palace and courtroom as a way of showing his military conquests (cf. v. 10 and H.C. Leupold, Exposition of Daniel, p. 58).

NASB"some of the royal family and of the nobles"
NKJV"some of the king's descendants and some of the nobles"
NRSV, TEV"some. . .of the royal family and of the nobility"
NJB"a certain number of boys of royal or noble descent"

The term "royal" (BDB 574) is from the Hebrew root mlk - king (BDB 572). The fact that Nebuchadnezzar could do this showed his total control of Palestine. The added word "nobility" is another Persian loan word (BDB 832).

1:4 "youths" This word has a wide usage (BDB 409) from newborns (cf. Exod. 1:17,18; 3:6,7,8,9,10; II Sam. 12:5) to young men able to be trained for court service (cf. Dan. 1:4,10,15,17). Therefore, the age of these four youths cannot be determined by the word, but only by context.

▣ "no defect" This word (BDB 548) is used in Leviticus in relation to (1) acceptable priests (cf. Lev. 21:16-24) and (2) acceptable sacrifices for complete destruction (cf. Lev. 22:17-25). Its basic meaning is "perfection" or "completeness." These youths had to be physically and intellectually the best of the captive youths of Judah.

NASB"showing intelligence in every branch of wisdom, endowed with understanding and discerning knowledge"
NKJV"gifted in all wisdom, possessing knowledge and quick to understand"
NRSV"versed in every branch of wisdom, endowed with knowledge and insight"
TEV"intelligent, well-trained, quick to learn"
NJB"versed in every branch of wisdom, well-informed, discerning"

There must have been some kind of testing and questioning involved in the choice. These skills were developed in training, but present before their capture. These were bright, insightful, and teachable young men.

Basically the word "wisdom" (BDB 315) has a practical orientation, like the Proverbs. Wisdom Literature in the OT was a guide for the individual to learn how to have a happy and successful life. Israel developed a group of "wise men" or "sages" (cf. Jer. 18:18) who advised their kings.

▣ "the literature and language of the Chaldeans" This refers to the cuneiform language. In northern Babylon this was known as Akkadian (Semitic); in southern Babylon as Sumerian (non-Semitic). These youth would be trained in several related languages, but all written in cuneiform script.

The context seems to imply a knowledge of all Chaldean literature (ethnic sense, cf. Gen. 11:28,31; II Kgs. 24-25; often in Isaiah and Jeremiah; Dan. 1:4; 5:30; 9:1; Ezra 5:12) rather than just magical, astrological, and religious texts (magi sense, cf. 2:2-5,10; 4:4; 5:7,11, used by Herodotus, Diodorus, and Strabo).

▣ "Chaldeans" Herodotus (450 b.c.), Hist. I, uses this term to refer to an ethnic group (cf. II Kgs. 24:1-4; Dan. 5:30) as well as a priestly class (cf. Dan. 2:2; 3:8; 4:7; 5:7,11) whose usage goes back to Cyrus II. Even before this Assyrian records used the term (BDB 505) in an ethnic sense (cf. R. K. Harrison, Introduction to the Old Testament, p. 1113). Also read the good discussion of the possibility of a confusion of two similar terms (i.e. Kal-du vs. Kasdu) in The Expositors Bible Commentary, vol. 7, pp. 14-15 or Robert Dick Wilson, Studies in the Book of Daniel, series 1.

Because Gen. 11:28 states that Ur of the Chaldeans was the home of Terah and his family. Chaldeans may have been ethnically Semitic (i.e. same racial group as the Hebrews).

1:5

NASB"the king's choice food"
NKJV"the king's delicacies"
NRSV"the royal rations"
TEV"as members of the royal court"
NJB"from the royal table"

These youths, like all the youths, both those in training and those who served Nebuchadnezzar, shared in the king's food and drink (literally in Persian, "kingly delicacies," or "honorific gifts," or "royal table rations" (cf. BDB 834 and Dan. 1:5,8,13,15,16; 11:26). These royal provisions were a real honor and perk. This was the best quality and best variety of food available anywhere. It was also provided to Jehoiachin in exile (cf. II Kgs. 25:30; Jer. 52:34). However, it was not levitically "clean" (cf. Lev. 11: Deut. 14). It was not kosher.

NASB"enter the king's personal service"
NKJV"serve before the king"
NRSV"could be stationed in the king's court"
TEV"appear before the king"
NJB"enter the royal service"

This is literally "stand before the king," (BDB 763, KB, Qal IMPERFECT), which is an idiom for service (cf. Deut. 10:8; 17:12; 18:5,7). The NRSV catches the historical setting of Nebuchadnezzar stationing young men from all the conquered lands around his court room to show how extensive his empire was.

1:6 "Daniel" His name means "God (El) is my Judge" (BDB 193).

▣ " Hananiah" His name means "YHWH (iah) has been gracious" (BDB 337).

▣ "Mishael" His name means "Who is what God (El) is" (BDB 567).

 ▣ "Azariah" His name means "YHWH (iah) has helped" (BDB 741).

1:7 The names were changed to: (1) break the ties with the past or (2) associate with the Babylonian deities.

▣ "Belteshazzar" This is the Babylonian name, balatsu-usur, which means "protect his life" (BDB 117). Many suppose that the name of the Babylonian god Nabu (Nebo) was the assumed prefix.

It is also possible that another origin is Belet-sar-usur, meaning "lady (wife of Marduk or Bel) protect the king" (cf. A. R. Millard, "Daniel 1-6 and History," EQ, XLIX, 2, 1977 mentioned in Tyndale Commentary, p. 81 footnote #1).

▣ "Shadrach" Scholars suppose that the later Jewish scribes slightly changed the Babylonian names to make fun of their gods. The original Akkadian names may have meant "Command of Aku" (the Sumerian moon god (BDB 995). Joyce G. Baldwin, Daniel, Tyndale Commentaries p. 81, says that Shadrach comes from Saduraku, which means "I am very fearful (of God)." Obviously these Babylonian names are lost to us because later Jewish scribes substituted vowels to make puns on the names in order to ridicule them.

▣ "Meshach" Originally this would have been "Who is what Aku is" (BDB 568). Again Joyce G. Baldwin, in the Tyndale Commentaries on Daniel, says it is from Mesaku, meaning "I am of little account," p. 81.

▣ "Abed-nego" Originally this would have been "Servant of Nabu" (BDB 715, the Babylonian god of wisdom, also called Nebo).

Joyce G. Baldwin, in the Tyndale commentary on Daniel, says it is from an Aramaic word play on "servant of the shining one (Nabu)," p. 81.

NASB (UPDATED) TEXT:1:8-13
 8But Daniel made up his mind that he would not defile himself with the king's choice food or with the wine which he drank; so he sought permission from the commander of the officials that he might not defile himself. 9Now God granted Daniel favor and compassion in the sight of the commander of the officials, 10and the commander of the officials said to Daniel, "I am afraid of my lord the king, who has appointed your food and your drink; for why should he see your faces looking more haggard than the youths who are your own age? Then you would make me forfeit my head to the king." 11But Daniel said to the overseer whom the commander of the officials had appointed over Daniel, Hananiah, Mishael and Azariah, 12"Please test your servants for ten days, and let us be given some vegetables to eat and water to drink. 13Then let our appearance be observed in your presence and the appearance of the youths who are eating the king's choice food; and deal with your servants according to what you see."

1:8 "not defile himself" Two possibilities are: (1) because the food had been offered to Babylonian idols or (2) because of restraints of the Jewish food laws (cf. Lev. 11: Deut. 14). It is surprising that Daniel did not object to (1) his name change, which reflects a pagan god or (2) his study of magic texts, but he did express his Jewish tradition in relation to his diet. It is interesting that both Joseph and Moses faced similar cross-cultural experiences in Egypt. There were precedents!

▣ "so he sought permission from the commander of the officials" Notice Daniel purposed in his heart and then with tact and politeness asked the eunuch's permission. Daniel 1-6 shows how these four Jewish youths dealt tactfully and graciously with their captors. They trusted in God, but did not flaunt their faith!

1:9 "God granted" This verse, like v. 17, shows God's presence and purpose in the situation. God was with them and would use them for His purposes.

The book of Daniel is unique in the OT as God reveals truths and manifests His power to Gentile kings, YHWH shows His love, concern, and redemptive plan for "the nations." Isaiah saw "the nations" inclusion, but Daniel shows how God was in control of the history of all nations for His redemptive purposes (cf. Eph. 2:11-3:13).

Apocalyptic literature, of which Daniel is surely a classic example, is characterized by a sense of divine sovereignty, even determinism. One God is in control of all events, persons, and nations. This theological view of monotheism is unique in the ancient Near East, whose religions were polytheistic and cyclical (i.e. the dying and rising of gods).

▣ "favor" This is the non-covenant use of the Hebrew word hesed (BDB 338), which came to denote YHWH's special covenant love and loyalty to Israel.

▣ "and compassion" These two terms "favor" and "compassion" (BDB 933) are used often to describe God's actions toward Israel (cf. Ps. 25:6; 40:11; 69:16; 103:4).

1:10-13 Daniel acknowledges the eunuch's fear and concerns. Daniel proposes a test period to determine if the Hebrew youths can grow and prosper on vegetables (i.e. "sown things") only! He submitted to the eunuch's authority (cf. v. 13). Daniel's faith is verified in vv. 14-16.

1:10 "forfeit my head to the king" This shows the power of the king and the fear of his servants over even minor problems.

1:11

NASB"the overseer"
NKJV"the steward"
NRSV, TEV,
NJB"the guard"

This Babylonian word (BDB 576) is used only here in the Bible. Its meaning is disputed, but it obviously refers to a servant under Ashpenaz, who would directly be involved in daily food services. The KJV made this a proper name, Melzar, but the title here and in v. 16 has the article, which denotes a rank of servant, not a name.

1:12 "some vegetables" This term refers to things sown or grown from seeds (BDB 283). It is not certain if these types of food were part of the royal diet or special ordered items. These youths wanted to avoid the royal meat and wine possibly because (1) had been dedicated to pagan Persian gods and (2) also did not conform to Levitical regulations (Lev. 11; Deut. 14).

NASB (UPDATED) TEXT:1:14-16
 14So he listened to them in this matter and tested them for ten days. 15At the end of ten days their appearance seemed better and they were fatter than all the youths who had been eating the king's choice food. 16So the overseer continued to withhold their choice food and the wine they were to drink, and kept giving them vegetables.

1:14-16 This is a summary of the results of the test.

NASB (UPDATED) TEXT:1:17
 17As for these four youths, God gave them knowledge and intelligence in every branch of literature and wisdom; Daniel even understood all kinds of visions and dreams.

1:17 "God gave" Again, like v. 9, it was not the natural talents or intelligence of these young men, but the power of God. God had a purpose for their lives.

This is a good word for those who feel called by God, but feel inadequate for the task. When God calls, God equips and He equips in such a way that He gets the glory, not the human agent.

As these youths honored God in what they did know (food laws), God gifted them in areas they did not know. Their one step of faith opened other opportunities. Believers must act on what they do understand, then more knowledge and opportunities will be provided (cf. Rom. 1:17).

▣ "Daniel even understood all kinds of visions and dreams" This was a special gift from God that only Daniel of the four Jewish youths possessed (cf. 2:19; 7:1; 8:1). It was similar to Joseph's ability in interpreting Pharaoh's dream (cf. Gen. 37,40-41). God would use this gift to equip Daniel to receive His revelation (1) to pagan kings; (2) to Daniel himself; and (3) from angels. The rest of the book is based on these revelations and their interpretations.

God equipped Daniel to minister to a culture where dreams were a primary way of receiving information from the spiritual realm.

NASB (UPDATED) TEXT:1:18-21
 18Then at the end of the days which the king had specified for presenting them, the commander of the officials presented them before Nebuchadnezzar. 19The king talked with them, and out of them all not one was found like Daniel, Hananiah, Mishael and Azariah; so they entered the king's personal service. 20As for every matter of wisdom and understanding about which the king consulted them, he found them ten times better than all the magicians and conjurers who were in all his realm. 21And Daniel continued until the first year of Cyrus the king.

1:18 "at the end of the days" This refers to v. 5.

1:20 The Hebrew youths in their conversations with Nebuchadnezzar, proved to be much (the idiomatic use of ten) better than (1) the other youths from other conquered countries who studied with them and (2) even all the established counselors (magicians and conjurers).

▣ "ten times better" Eastern literature uses many figures of speech, metaphors, and hyperboles. It also uses numbers in symbolic ways (see Biblical Numerology: A Basic Study of the Use of Numbers in the Bible, by John J. Davis). Ten is the number of completeness (cf. Gen. 31:7,41; Exod. 34:28; Lev. 26:26; Num. 14:22; I Sam. 1:8; 25:38; II Sam. 19:43; I Kgs. 6-7; 11:31,35; II Kgs. 20:9-11; 25:25; II Chr. 4; Neh. 4:12; Job 19:3; Eccl. 7:19; Jer. 41; Ezek. 45;48; Dan. 1:12,14,15,20; Zech. 8:23, the Aramaic form of the Hebrew word in Dan. 7:7,20,24. Also notice Rev. 2:10; 12:3; 13:1; 17:3,7,12,16). To miss the symbolic nature of 1,4,6,7,10, & 12 is to miss a basic literary technique of eastern literature.

This recognition of the Hebrew youths' superiority (cf. chapters 1,2,4,5) over all the other Chaldean wise men will cause great jealousy (cf. chapters 3 & 6).

NASB, NKJV,
NRSV, NJB,
JPS, NIV"magicians"
TEV"fortuneteller"

This type of counselor, magician, is used (1) in Egypt (cf. Gen. 41:8,24; Exod. 7:11,22; 8:15; 9:11; Isa. 19:11-12); (2) in Babylon (cf. 1:20; 2:2; Isa. 44:25; Jer. 50:35; 51:57; and also (3) in Persia (cf. Esther 1:13; 6:13).

The Hebrew term (BDB 355) is chartummim, which is from charath, an engraving tool from an Egyptian loan word (cf. Gen. 41:8,24; Exod. 7:11,22; 8:7,18-19; 9:11). This probably refers to the magical texts and charms found in cuneiform tablets.

For Israel these things and their practitioners are condemned (cf. Deut. 18:9-11). This is one reason why the book of Daniel was not popular with the rabbis because Daniel was involved in and identified with this type of activity.

NASB"conjurers"
NKJV"astrologers"
NRSV"enchanters"
TEV"magicians"
NJB"soothsayers"

Brown, Driver, and Briggs (BDB 80) call this a Babylonian loan word, which denotes conjuring or necromancing. In the New International Dictionary of Old Testament Theology and Exegesis, vol. 1, p. 556, it lists the possible derivation.

1. Babylonian and Aramaic - conjurer

2. Akkadian - exorcist

This type of person attempted to receive information from the dead.

1:21 "first year of Cyrus" This seems to contradict 10:1, but the meaning is that Daniel lived during the entire exilic period and into the reign of Cyrus II, "the Great" (cf. 6:28). Daniel fully lived out Jeremiah's prophecy (cf. 25:11,12; 29:10).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why would God allow such a horrible thing to happen to His people?

2. List the theological pressures imposed on the four Hebrew youths.

3. List the tactful ways in which Daniel dealt with the problem of food.

4. Why did God want to reveal prophecies to pagan kings?

5. In what way does chapter 1 set the theological stage for understanding the rest of the book?

Copyright © 2012 Bible Lessons International

Daniel 2

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV NRSV TEV NJB
Nebuchadnezzar's Dream Nebuchadnezzar's Dream Nebuchadnezzar's Dream The King Questions His Soothsayers
2:1-13 2:1-11 2:1-3 2:1-4a
    2:4  
      2:4b-13
    2:5-6  
    2:7  
    2:8-9  
    2:10-11  
  2:12-16 2:12-13  
God Reveals Nebuchadnezzar's Dream   God Shows Daniel What the Dream Means Daniel Intervenes
2:14-23   2:14-15 2:14-23
    2:16-23  
  2:17-23    
Daniel Explains the Dream   Daniel Tells the King the Dream and Explains It  
2:24-35 2:24 2:24 2:24-28
  2:25-30 2:25  
    2:26  
    2:27-28  
    2:29-30 2:29-30
  2:31-35 2:31-35 2:31-36
2:36-45 2:36-45 2:36-45  
      2:37-45
Daniel and His Friends Promoted   The King Rewards Daniel The King's Profession of Faith
2:46-49 2:46-49 2:46-49 2:46-49

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. Chapter two sets the stage for the interpretation of the second dream in chapter four and the visions of chapters 7-12 by the prophecy about four coming world empires.

1. Chapter 2 reveals that the Messianic kingdom will come in the time of the fourth world empire (Rome).

2. Chapter 7:2-8 describe all four coming kingdoms, but the emphasis of the chapter is on the fourth kingdom ("the little horn" = the Anti Christ, cf. II Thess. 2).

3. Chapter 8 focuses on the second (Persia) and third (Greece) kingdoms, but the emphasis is on the third kingdom ("little horn" = Antiochus IV Epiphanies, 175-163 b.c.).

4. Chapter 9:24-27 focuses in detail on the fourth kingdom, the Roman Empire (also possibly 11:36-45).

5. Chapter 10 introduces the message of chapters 11-12, which refers to the third kingdom, particularly the conflict between Babylon/Syria (Seleucids) and Egypt (Ptolomies).

 

B. The inter-relatedness of these chapters shows the unity of Daniel 1-6 and 7-12.

 

C. Daniel's gift of interpreting dreams and visions parallels Joseph's gift in Gen. 41. Many of the terms used are similar except Gen. 41 is Hebrew and Dan. 2:4-7:28 is Aramaic.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:2:1-3
 1Now in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar had dreams; and his spirit was troubled and his sleep left him. 2Then the king gave orders to call in the magicians, the conjurers, the sorcerers and the Chaldeans to tell the king his dreams. So they came in and stood before the king. 3The king said to them, "I had a dream and my spirit is anxious to understand the dream."

2:1 "in the second year of the reign of Nebuchadnezzar" Nebuchadnezzar began reigning in 605 b.c., so this would be 604 b.c. Apparently Daniel was still in his three year initial study (cf. 1:4-5), possibly this is why he was not with the group of wise men who the king initially addresses (cf. v. 2).

▣ "Nebuchadnezzar" See note at 1:1.

▣ "had dreams" Notice that this is PLURAL and COGNATE, "he dreamed dreams." Some have asserted that he had several dreams, but the last one was awesome and frightening. However, it seems to me that the PLURAL may indicate that he had the same dream repeatedly. God is revealing Himself to a pagan Gentile ruler! Why? God is in control of all nations! God loves all nations! God plans to redeem all nations (cf. Gen. 3:15).

▣ "and his spirit was troubled and his sleep left him" From an old Babylonian omen text we find this quote, "if a man cannot remember the dream he saw, his god is mad at him." This same interpretation is picked up on in vv. 5 and 8 in the King James translation, which implies that Nebuchadnezzar forgot his dream, but it must remain a possibility that he was testing them (cf. v. 9).

The verb "was troubled" (BDB 821, KB 952, Hithpael IMPERFECT) is also used of Pharaoh (also note Isa. 19:3) in Gen. 41:8 (Niphal). There are many similarities between Joseph and Daniel's gifts and ministries.

The phrase "his sleep left him" is uncertain. The Masoretic Hebrew text printing implies that sleep came to him, not left him. The problem lies in how to translate a possible Aramaic idiom.

2:2 "the king gave orders to call in the" This is a series of wise men which imply that Nebuchadnezzar called in the entire group of those who claimed to know the will of the gods.

▣ "magicians" This is from the Hebrew word "engraving tool." See note at 1:20. A good discussion of these different kinds of wise men is found in Robert B. Girdlestone's Synonyms of the Old Testament, pp. 296-302.

▣ "the conjurers" See note at 1:20.

▣ "sorcerers" The general term for "magic" in Hebrew is kšp (BDB 506).

1. male witch, wizard - kaššāp

2. sorcery - kešep

3. witchcraft - kešāpîm

These people tried to know and manipulate events by the use of natural and supernatural powers through physical means, divination, magic charms, and occult potions.

For a good general discussion of all the terms see New International Dictionary of Old Testament Theology and Exegesis, vol. 3, pp. 945-951.

▣ "Chaldeans" This seems to refer to astrologers. However, the term in Gen. 11:28 has a racial connotation (cf. 1:4; II Kgs. 24:2; Jer. 35:11; and also in Assyrian documents relating to Nabopolassar). Some have dealt with this changing meaning by asserting a misunderstanding in the Sumerian root, "master-builders," instead of racial lineage. The fifth century b.c. historian, Herodotus, in his Persian Wars, mentions a class of priests whose origins went back to Cyrus' day.

Here and in v. 10 it occurs last in a list of wise men, but in 4:7; 5:7,11 it occurs within the list. It is obvious this term had several connotations (BDB 505). It seems to be a collective term for wise men (cf. v. 4).

2:3

NASB, NKJV"my spirit is anxious"
NRSV"my spirit is troubled"
TEV"I'm worried"
NJB"my mind is troubled"

This Hebrew term (BDB 821, KB 952) originally meant strike or hit. It is also used of Pharaoh in Gen. 41:8, who was disturbed by his dreams (both in Niphal).

NASB (UPDATED) TEXT:2:4-11
 4Then the Chaldeans spoke to the king in Aramaic: "O king, live forever! Tell the dream to your servants, and we will declare the interpretation." 5The king replied to the Chaldeans, "The command from me is firm: if you do not make known to me the dream and its interpretation, you will be torn limb from limb and your houses will be made a rubbish heap. 6But if you declare the dream and its interpretation, you will receive from me gifts and a reward and great honor; therefore declare to me the dream and its interpretation." 7They answered a second time and said, "Let the king tell the dream to his servants, and we will declare the interpretation." 8The king replied, "I know for certain that you are bargaining for time, inasmuch as you have seen that the command from me is firm, 9that if you do not make the dream known to me, there is only one decree for you. For you have agreed together to speak lying and corrupt words before me until the situation is changed; therefore tell me the dream, that I may know that you can declare to me its interpretation." 10The Chaldeans answered the king and said, "There is not a man on earth who could declare the matter for the king, inasmuch as no great king or ruler has ever asked anything like this of any magician, conjurer or Chaldean. 11Moreover, the thing which the king demands is difficult, and there is no one else who could declare it to the king except gods, whose dwelling place is not with mortal flesh."

2:4-6 It may be that Nebuchadnezzar was going to test the interpretation of his wise men by also demanding that they reveal the contents of his dream first.

2:4 "in Aramaic" At this point the text of Daniel changes from Hebrew to Aramaic and will continue through chapter 7. Aramaic was the governmental and commercial language from the Assyrian to the Persian Empires. At this point in the text Daniel begins to quote Nebuchadnezzar's fearful command of judgment on the Chaldean wise men. Therefore, a change to Aramaic fits.

The problem is why it continues through chapter seven. H. C. Leupold even makes chapter 7 a part of the literary unit starting in chapter one. The truth is no one knows why Hebrew starts, Aramaic continues, and Hebrew concludes the book of Daniel. Some compare the structural pattern of Job (prose, poetry, prose) or Hammurabi's law code following the same pattern, but these are not in two languages, rather writing styles. Aramaic is a cognate Semitic language to Hebrew. Both are written in the same characters. It was known early in the Bible by its use in Gen. 31:47 (two words) and it appears as the language of diplomatic dialogue in II Kgs. 18:26. Imperial Aramaic was used from 600 to 330 b.c.

For a good discussion of the ancient use of Aramaic see R. K. Harrison, Introduction to the Old Testament, pp. 201-210,1125.

▣ "O king, live forever" This was a common honorific idiom for addressing Near Eastern potentates, (cf. 3:9; 5:10; 6:6,21; I Kgs. 1:31; Neh. 2:3).

2:5

NASB"The command from me is firm"
KJV"The thing is gone from me"
NKJV"My decision is firm"
NRSV"This is a public decree"
TEV"I have made up my mind"
NJB"This is my firm resolve"

Nebuchadnezzar had fully made up his mind about this issue and made his decision public.

The KJV translation often is based on (1) a textual change in the Aramaic or (2) an opinion from Josephus (cf. Antiq. 10.10.3).

▣ "torn limb from limb" This was a common method of capital punishment in the ancient Near East. Whether they were cut (1) with a knife; (2) torn by means of bended trees; or (3) being tied between two or more animals is uncertain.

NASB"your houses shall be made a rubbish heap" 
NKJV"and your houses shall be made an ash heap"
NRSV"and your houses shall be laid in ruins"
TEV"and make your houses a pile of ruins"
NJB"and your houses turned into dunghills"

Some translations follow the rabbinical interpretation of the Targums, making this "dung-hill," (NJB, cf. II Kgs. 10:27). The reducing of criminals' homes and possessions to rubbish (cf. Ezra 6:11) was a common practice in the empires of the Fertile Crescent. To further humiliate these people, these rubbish heaps were often turned into public latrines (developed metaphorical usage from the Targums).

2:9 This verse implies that Nebuchadnezzar did not trust his own wise men. This may be because (1) their interpretation had been false in the past or (2) he saw true insight by means of the four Jewish youths (cf. 1:19-20, but this seems unlikely because of v. 13b). Whatever the reason this king is about to completely eliminate the entire group of wise men through violent means (cf. vv. 12-13).

2:10 "Chaldeans answered" There is a series of three alibis: (1) no man on earth can do this; (2) no king has ever asked this of the wise men before; and (3) only the gods can answer this question (cf. v. 11). This heightens the significance of Daniel's interpretation.

2:11 "difficult" This Hebrew term (BDB 1096) normally means "precious," "costly," "valued." It can mean "rare" (cf. KJV and marginal note in NASB).

However, in this text it has an unusual idiomatic meaning. The word can have a royal or kingly connotation which fits this context, but "difficult" is a most unusual translation. The Bible: An American Translation by Smith and Goodspeed, has "hard thing," while The Living Bible by Taylor, has "an impossible thing."

▣ "flesh" This term (BDB 1088) is a metaphor for the transitoriness and frailty of human beings. Here it does not denote sinfulness, but weakness.

NASB (UPDATED) TEXT:2:12-13
 12Because of this the king became indignant and very furious and gave orders to destroy all the wise men of Babylon. 13So the decree went forth that the wise men should be slain; and they looked for Daniel and his friends to kill them.

2:12 "the king became indignant and very furious" The king's response to their alibi was extreme anger (BDB 1084). The second term, "very furious" (BDB 1111) is used of YHWH's wrath. He ordered that all the wise men of Babylon be killed. The term "Babylon" can refer (1) to the city; (2) the province; or (3) the whole empire.

Knowing how superstitious and fearful the ancient world was, it is amazing that a king would totally destroy all his diviners, astrologers, soothsayers, and wise men. In a sense he was cutting himself off from the spiritual realm. For some reason Nebuchadnezzar had lost all respect and confidence in his wise men.

Many times in Daniel the author uses hendiadys, where two words are given, but express the same idea:

1. 2:6, "gifts and a reward"

2. 2:12, "indignant and very furious"

3. 2:14, "with discretion and discernment"

4. 2:23, "wisdom and power"

5. 3:13, "rage and anger"

6. 4:2, "signs and wonders"

7. 5:11, "illumination, insight, and wisdom"

8. 5:18, "sovereignty, grandeur, glory, and majesty"

9. 5:19, "feared and troubled"

10. [also the last four paralleled phrases of v. 19])

 

2:13 "the decree went forth" It seems that the wise men were to be rounded up and killed at one public execution. This would give Daniel time to seek God.

NASB (UPDATED) TEXT:2:14-16
 14Then Daniel replied with discretion and discernment to Arioch, the captain of the king's bodyguard, who had gone forth to slay the wise men of Babylon; 15he said to Arioch, the king's commander, "For what reason is the decree from the king so urgent?" Then Arioch informed Daniel about the matter. 16So Daniel went in and requested of the king that he would give him time, in order that he might declare the interpretation to the king.

2:14

NASB"discretion and discernment"
NKJV"counsel and wisdom"
NRSV"prudence and discretion"
TEV"choosing his words carefully"
NJB"shrewd and cautious words"

This kind of approach (BDB 1096, 1094) characterizes the way these four Hebrew youths dealt with Babylonian court intrigue and political pressure. God's wisdom enabled them to fit in, but also stand out!

▣ "Arioch" This proper name (BDB 1082) is also found in Gen. 14:19 as the name of one of the kings who took Lot captive.

▣ "the captain of the king's bodyguard" The term "bodyguard" (BDB 1094) is literally "the chief slaughter" (KB 368, possibly from butcher) or "executioner." In v. 15 he is called "the King's commander" (cf. II Kgs. 25:8,11).

2:15

NASB, NKJV,
NRSV"urgent"
TEV, NJB"harsh"

This Aramaic word is used only here and in 3:22. Its basic meaning is "harshness" (BDB 1093), but it can mean suddenly or urgently (Davidson, Analytical Hebrew and Chaldee Lexicon, p. 272).

2:16 The king is more patient with Daniel's request for time than he was with the group of wise men's request (cf. v. 8).

NASB (UPDATED) TEXT:2:17-23
 17Then Daniel went to his house and informed his friends, Hananiah, Mishael and Azariah, about the matter, 18so that they might request compassion from the God of heaven concerning this mystery, so that Daniel and his friends would not be destroyed with the rest of the wise men of Babylon. 19Then the mystery was revealed to Daniel in a night vision. Then Daniel blessed the God of heaven;
 20Daniel said,
 Let the name of God be blessed forever and ever,
 For wisdom and power belong to Him.
  21It is He who changes the times and the epochs;
 He removes kings and establishes kings;
 He gives wisdom to wise men And knowledge to men of understanding.
  22It is He who reveals the profound and hidden things;
 He knows what is in the darkness,
 And the light dwells with Him.
  23To You, O God of my fathers, I give thanks and praise,
 For You have given me wisdom and power;
 Even now You have made known to me what we requested of You,
 For You have made known to us the king's matter."

2:17 Notice that the Hebrew names for these young men are used here (i.e. among themselves), while in v. 49 the new Babylonian names are used at court.

2:18

NASB"they might request compassion"
NKJV"they might seek mercies"
NRSV"seek mercy"
TEV"to pray. . .for mercy"
NJB"to beg. . .to show mercy"

Notice again YHWH is in control! These Hebrew youths have no power apart from Him.

The Aramaic term (BDB 1113) "compassion" is used only here. Its Hebrew parallel also means "compassion" or "mercy." They both come from the term "womb" denoting a mother's care, love, and protection. YHWH's love is often denoted as female (cf. Exod. 19:4; Deut. 32:11; Isa. 31:5; 40:31; 49:15; 66:9-13, also note Matt. 23:37; Luke 13:34).

▣ "the God of heaven" Some see this as a common title for the high god in both Babylon and Persia. However, it is possible that it was used by the Jews to show the supremacy of YHWH (cf. Gen. 24:7; Ezra 1:2; 6:10; 7:12, 21: Neh. 1:5; 2:4). The exiled Jews often took the common title for the high god of their captors and applied it to YHWH. See SPECIAL TOPIC: NAMES FOR DEITY at Dan. 4:2.

▣ "mystery" This Aramaic word (BDB 1112) , raz, means "to hide," "to keep a secret." It is used several times in Daniel (cf. 2:18,19,27,28,29,30,47; 4:9). It becomes a central theme in apocalyptic literature and is mentioned often in the Dead Sea Scrolls. God reveals His hidden counsel to His prophets (cf. Gen. 18:17; Jer. 23:18; Dan. 9:22; Amos 3:7).

In the Dead Sea Scroll community God's revelation was mediated through (1) the OT prophets' message (raz), but also (2) the interpretation (pesher) of "the teacher of righteousness." This two-fold pattern of revelation and interpretation characterizes apocalyptic literature.

2:19 "a night vision" There is a distinction between a "vision" and "dream" (cf. 1:17) in the OT, but not in Daniel. This revelation was at night (cf. 7:2,7,13), but Daniel was conscious and the revelation was visual and auditory. In context Nebuchadnezzar had the dream, but Daniel received the vision needed to interpret it. Both were from God.

This same term (BDB 1092) is often associated with God speaking to the prophets. Its root is "behold" and it became the earliest designation for prophets (i.e. seer, cf. II Sam. 24:11; II Kgs. 17:13; Amos 7:12; Micah 3:7; for a parallel term see I Sam. 9:9; Isa. 30:10).

Again the emphasis in on God's control, God's revelation, God's provision and protection (cf. vv. 20-23).

2:20 "the name of God" This phrase stands for the character of God. Verses 20-23 have been called Daniel's prayer of praise or the Song of Daniel.

2:20-23 Daniel seems to thank God for four major things: (1) God's control of history, (2) God's freely giving wisdom to the Hebrew exiles; (3) God's knowledge compared to the knowledge of Babylonian deities and wise men; and (4) God's consistency in His purpose with the Jews. These are the key theological issues of Daniel, which were so needed by an exiled, defeated, and humiliated covenant people.

It must be remembered that in the ancient world people fought under the protection and power of their god. If one people defeated another it was considered that one god triumphed over another. However, in the Bible it is stated again and again that Israel and Judah's judgment was due to their sin, not YHWH's impotence. Here in this passage Daniel asserts YHWH's power and control of nations and history, as well as His wisdom.

NASB (UPDATED) TEXT:2:24
 24Therefore, Daniel went in to Arioch, whom the king had appointed to destroy the wise men of Babylon; he went and spoke to him as follows: "Do not destroy the wise men of Babylon! Take me into the king's presence, and I will declare the interpretation to the king."

NASB (UPDATED) TEXT:2:25-30
 25Then Arioch hurriedly brought Daniel into the king's presence and spoke to him as follows: "I have found a man among the exiles from Judah who can make the interpretation known to the king!" 26The king said to Daniel, whose name was Belteshazzar, "Are you able to make known to me the dream which I have seen and its interpretation?" 27Daniel answered before the king and said, "As for the mystery about which the king has inquired, neither wise men, conjurers, magicians nor diviners are able to declare it to the king. 28However, there is a God in heaven who reveals mysteries, and He has made known to King Nebuchadnezzar what will take place in the latter days. This was your dream and the visions in your mind while on your bed. 29As for you, O king, while on your bed your thoughts turned to what would take place in the future; and He who reveals mysteries has made known to you what will take place. 30But as for me, this mystery has not been revealed to me for any wisdom residing in me more than in any other living man, but for the purpose of making the interpretation known to the king, and that you may understand the thoughts of your mind."

2:25 "Arioch. . .I have found" As all politicians, Arioch claimed credit for finding Daniel when, in reality, Daniel approached him (cf. 24).

▣ "among the exiles from Judah" All of the Babylonian wise men could not help, but a man from God's exiled people could! This is a way of magnifying YHWH. His people know because they know Him. Judah may seem small and insignificant, but its people are God's people. He has revealed Himself to them and now through them to Nebuchadnezzar.

2:27-30 Daniel disclaims any personal merit but gives the God of his fathers the credit for the revelation.

2:28 "He has made known to King Nebuchadnezzar what will take place in the latter days" Nebuchadnezzar is used in a symbolic way to represent human government (cf. verses 36-38). This same type of metaphor is found in Rev. 18 in the phrase "the whore of Babylon." Daniel, chapters 1 through 6, describes human governments, while chapters 7 through 12 discuss the coming of the kingdom of God.

Often the prophets spoke about the nations (e.g. Isa. 12-24; 46-47; Jer. 44-51; Ezek. 25-32), but not in the presence of the leaders of the nations (with the possible exception of Amos to the leaders of Israel). In a sense it is Daniel who addresses directly on God's behalf the pagan empires of the ancient Near East. This world order and God's purpose for creation are in opposition. God will judge the nations and fulfill His plan for creation. Daniel has a unique place in YHWH's dealing with pagan rulers and their kingdoms.

NASB, NKJV"in the latter days"
NRSV"at the end of days"
TEV"in the future"
NJB"in the final days"

The OT only saw one coming of the Messiah. This climactic event of history was preceded by major events known as the latter days.

However, with further revelation (i.e. NT), we realize that the term "latter days" often refers to the period between the incarnation of the Messiah at Bethlehem and His coming again in power and glory at His Second Coming (cf. Acts 2:17 quoting Joel 2:28-32). This is basically an overlapping of the two Jewish ages.

SPECIAL TOPIC: THIS AGE AND THE AGE TO COME

2:29 Predictive prophecy is one of the greatest evidences that the Bible really is the only inspired self-revelation of the one true God (cf. vv. 45,47). The Bible is the only world religion holy book that has predictive prophecy.

God is above time. All history is present before Him. He is not limited by past, present, and future time sequence. This foreknowledge does not remove human free will. We are responsible for our choices. The Bible does not teach determinism (Islam), but covenant!

2:30

NASB, NRSV"the thoughts of your mind"
NKJV"the thoughts of your heart"
TEV"the thoughts that have come to you"
NJB"your inmost thoughts"

The term "heart" is an OT way of referring to the entire person.

NASB (UPDATED) TEXT:2:31-35
 31"You, O king, were looking and behold, there was a single great statue; that statue, which was large and of extraordinary splendor, was standing in front of you, and its appearance was awesome. 32The head of that statue was made of fine gold, its breast and its arms of silver, its belly and its thighs of bronze, 33its legs of iron, its feet partly of iron and partly of clay. 34You continued looking until a stone was cut out without hands, and it struck the statue on its feet of iron and clay and crushed them. 35Then the iron, the clay, the bronze, the silver and the gold were crushed all at the same time and became like chaff from the summer threshing floors; and the wind carried them away so that not a trace of them was found. But the stone that struck the statue became a great mountain and filled the whole earth."

2:31-35 "a statue" This statue of a human male of differing metals represents fallen human world governments. Each one is inferior to the one before it (cf. v. 39).

2:31 The statue is described as:

1. "large" (BDB 1112) - used of the statue (2:31) and of the tree (4:7), even of honor (2:6) and gifts (2:48)

2. "of extraordinary splendor" (BDB 1096) - possibly refers to the brightness of the differing metals.

 

NASB, NKJV"awesome"
NRSV"frightening"
TEV"terrifying"
NJB"terrible to see"

This same term (BDB 1087) describes the fourth beast in Dan. 7:7.

2:33 "clay" This refers to baked clay ("potter's clay" or terra cotta), as do verses 34,35, first use in 41, 42, but verses 41 and 43 seem to mean wet clay ("miry clay").

2:34 "a stone" This is a metaphor for the Messiah. He is often spoken of in prophecy as a rock or stone.

SPECIAL TOPIC: CORNERSTONE

2:35 "were crushed" Although the stone cut out of the mountain without hands strikes only the fourth kingdom, all others are crushed to fine powder (BDB 1089 Peal PERFECT, cf. v. 45). This seems to symbolize the ultimate overthrow of human government and the establishment of God's universal reign.

▣ "became a great mountain and filled the whole earth" This may be (1) a play on the ancient Babylonian belief that the earth was a mountain or (2) a biblical metaphor for God's kingdom (cf. Isa. 2:2; Mic. 4:1). It surely does show a worldwide kingdom.

The "stone" in v. 34 is obviously a reference to the Messiah, but the use of the term in v. 35 refers to His kingdom (the church of the redeemed, cf. Rom. 9-11; Eph. 2:11-3:13). In Daniel there is often a fluidity between leaders and their kingdoms. The real interpretive issue is whether this relates to (1) the inauguration of the kingdom of God by the incarnation, life, death, and resurrection of Jesus or (2) the consummation of the kingdom of God at Jesus' Second Coming. This unforeseen two-stage coming complicates OT prophecy.

NASB (UPDATED) TEXT:2:36-45
 36"This was the dream; now we will tell its interpretation before the king. 37You, O king, are the king of kings, to whom the God of heaven has given the kingdom, the power, the strength and the glory; 38and wherever the sons of men dwell, or the beasts of the field, or the birds of the sky, He has given them into your hand and has caused you to rule over them all. You are the head of gold. 39After you there will arise another kingdom inferior to you, then another third kingdom of bronze, which will rule over all the earth. 40Then there will be a fourth kingdom as strong as iron; inasmuch as iron crushes and shatters all things, so, like iron that breaks in pieces, it will crush and break all these in pieces. 41In that you saw the feet and toes, partly of potter's clay and partly of iron, it will be a divided kingdom; but it will have in it the toughness of iron, inasmuch as you saw the iron mixed with common clay. 42As the toes of the feet were partly of iron and partly of pottery, so some of the kingdom will be strong and part of it will be brittle. 43And in that you saw the iron mixed with common clay, they will combine with one another in the seed of men; but they will not adhere to one another, even as iron does not combine with pottery. 44In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever. 45Inasmuch as you saw that a stone was cut out of the mountain without hands and that it crushed the iron, the bronze, the clay, the silver and the gold, the great God has made known to the king what will take place in the future; so the dream is true and its interpretation is trustworthy."

2:37 "to whom the God of heaven has given" The VERB (BDB 1095) is a Peal PERFECT. Notice the continuing emphasis on God's sovereignty (cf. 1:2,9,17). He allows kings to rise and prosper (i.e. "the kingdom, the power, the strength, and the glory").

2:38 This description of Nebuchadnezzar's reign seems to mimic Gen. 1:28 (cf. Jer. 27:6; 28:14).

This verse reminds me of God's care for animals (cf. Jonah 4:11; Ps. 36:6c). Animals may be a part of the new creation (cf. Isa. 11:6-9; 65:25 and possibly Rom. 8:18-22).

▣ "You are the head of gold" The statue of four succeeding human empires mimics chapter seven. Here the first kingdom is specifically identified (neo-Babylon, 626-539 b.c.). In 8:20-21 the second (Medo-Persian, 539-333 b.c.) and third (Greece, 333-63 b.c.) are specifically identified. This makes the fourth kingdom (cf. v. 40) Rome, which was the Mediterranean government in control of Palestine at the time of the birth of Jesus.

2:39 "after you there will arise another kingdom" Apparently this was to ease Nebuchadnezzar's fear that his kingdom might be taken from him soon.

▣ "which will rule over all the earth" This is either a metaphor for the known world or a specific local use of the word "earth" (as it is in Genesis 6-9, cf. Bernard Ramm, The Christian View of Science and Scripture, pp. 158-169).

2:40 "a fourth kingdom" This kingdom is described in 2:40-43; 7:7-8. It is never named as are the first three. In some ways it refers to Rome, but also to a type of worldwide human government, which is opposed to God. It has a historical reference (Rome) and a future reference (end-time anti-God world empire, cf. 9:25-27; 11:36-45).

This second chapter sets the literary stage for the whole book.

2:41 "it will be a divided kingdom" This refers to the fourth kingdom and seems to imply that these will be successive kingdoms. There has been much discussion about the meaning of it being divided (BDB 1108, Peal PASSIVE PARTICIPLE): (1) the Roman Empire would divide into the east and west; (2) it refers to the attempted political marriages with Germanic tribes (cf. v. 43 and TEV); or (3) it possibly refers to the distinction between the republic and later the dictatorship.

The toes of iron and clay mentioned in v. 42 may point toward the literary meaning of "divided." This empire will: (1) be strong in human power, but weak in spiritual power or (2) have both strong people (families) and weak people (families). This fundamental flaw will cause its destruction.

2:43

NASB"they will combine with one another in the seed of men"
NKJV"they will mingle with the seed of men"
NRSV"as they will mix with one another in marriage"
TEV"the rulers of that empire will try to unite their families by intermarriage"
NJB"the two will be mixed together in human seed"

This kingdom will attempt to save itself by human means (here probably political marriages, cf. 11:6).

2:44 "in the days of those kings" It is very important to realize that the coming of the Messiah will be during the fourth kingdom. This is why I believe that it refers to the incarnation of Jesus at Bethlehem during Roman occupation of Palestine; therefore, "those kings" would refer to Roman Caesars of the first century and not future kings.

▣ "set up a kingdom which will never be destroyed" This phrase is not related to the millennium which is a specific period of time (cf. Rev. 20:1-6). This looks at a far wider scope of history in which the kingdom of God will be established when the Messiah will set up a perpetual, eternal kingdom (cf. II Sam. 7:13,16; Ps. 45:6; 89:36-37; Isa. 9:7; Dan. 4:3; 6:26; 7:14,18; Micah 5:2-5a; Luke 1:33; II Pet. 1:11; Rev. 11:15).

Notice how this kingdom is characterized.

1. set up by God (BDB 1110)

2. never be destroyed (BDB 1091)

3. not left for another people

4. crush (BDB 1089) and end (BDB 1104) all previous kingdoms

5. endure forever (BDB 1104)

This same powerful imagery describes this kingdom in 7:14,27.

2:45 "a stone was cut out of the mountain without hands" This may be a veiled allusion to the virgin birth of the Messiah (cf. Gen. 3:15; Isa. 7:14) and the incarnation at Bethlehem. Even the Jewish commentators Rashi and Eben-Ezra see this as a Messianic passage.

▣ "without hands" This is a metaphor of God's agency (cf. 8:25; Zech. 4:6). This is another way that God's control apart from human affect or agency is emphasized (cf. Heb. 11:10,16).

NASB (UPDATED) TEXT:2:46-49
 46Then King Nebuchadnezzar fell on his face and did homage to Daniel, and gave orders to present to him an offering and fragrant incense. 47The king answered Daniel and said, "Surely your God is a God of gods and a Lord of kings and a revealer of mysteries, since you have been able to reveal this mystery." 48Then the king promoted Daniel and gave him many great gifts, and he made him ruler over the whole province of Babylon and chief prefect over all the wise men of Babylon. 49And Daniel made request of the king, and he appointed Shadrach, Meshach and Abed-nego over the administration of the province of Babylon, while Daniel was at the king's court.

2:46 King Nebuchadnezzar pays homage to Daniel as the representative of the God who has revealed this truth. This does not refer to the worship of Daniel or he would not have allowed it.

2:47 These very high-sounding words (cf. 3:28-29; 4:1-3,34-37) do not mean that Nebuchadnezzar II became a believer in YHWH. He was a polytheist who had no problem with adding other gods to his pantheon. He was still a worshiper of Marduk and Nebo. It is astonishing that he would allow YHWH, the national deity of the Hebrews to be characterized as the revealer of mysteries, for this was the function of Nebo in the Babylonian pantheon.

▣ "God of gods and Lord of kings" As Daniel had described Nebuchadnezzar as "king of kings" (cf. v. 37), now he realizes that the God of Daniel (Judah) is the supreme Deity!

2:48 "Daniel was promoted" He became a governor of the province of Babylon and the head of the wise men.

NASB, NRSV"chief prefect"
NKJV"chief administrator"
TEV"the head"
NJB"head"

These two Aramaic terms (BDB 1112, 1104) usually denote governmental leadership (cf. 3:2,3,27; 6:8), but here they denote leadership over the guild of wise men.

2:49 "and Daniel made request of the king" Daniel did not forget his prayer partners and they, too, were put in places of authority. This distinction between Daniel's task and the other three Hebrew children sets the stage of Daniel 3 where Daniel apparently is not present.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Was Daniel violating his Jewish heritage by being apart of this group of wise men?

2. What specific things does Daniel praise God for in verses 20-23?

3. Why did God reveal this dream of four successive empires to Nebuchadnezzar?

4. How many kingdoms does Daniel mention and who are they?

5. Why is verse 44 so important in interpreting Daniel?

6. Who or what does the stone symbolize?

Copyright © 2012 Bible Lessons International

Daniel 3

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV NRSV TEV NJB
The Image of Gold The Three Youth in the Fiery Furnace Nabuchadnezzar Commands Everyone to Worship a Golden Statue Nebuchadnezzar Sets a Golden Statue
3:1-7 3:1-7 3:1-7 3:1-7
Daniel's Friends Disobey the King   Daniel's Three Friends Are Accused of Disobedience The Denunciation and Condemnation of the Jews
3:8-15 3:8-12 3:8-12 3:8-23
  3:13-15 3:13-15  
3:16-18 3:16-18 3:16-18  
Saved in the Fiery Trial   Daniel's Three Friends Are Sentenced to Death  
3:19-23 3:19-23 3:19-23 The King Acknowledges the Miracle
3:24-25 3:24-30 3:24a 3:24-29
    3:24b  
    3:25  
Nebuchadnezzar Praises God   The Three Men Are Released and Promoted  
3:26-30   3:26-27  
    3:28  
    3:29  
    3:30 3:30
      Nebuchadnezzar's Proclamation
      3:31-30
(in other translations, 4:1-3)

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. This chapter shows that the faith of Daniel is equally shared by his three exiled friends.

B. This chapter is characterized by

1. lists

2. the repeating of these lists

a. names of government officials (cf. vv. 3,24,27)

b. names of musical instruments (cf. vv. 5,7,10,15)

c. names of people groups (cf. vv. 4,7; 4:1; 6:25)

d. the three Hebrew youths (cf. vv. 12,13,14,16,19,20,22,23,26[twice],28,29,30)

C. The theological issue of God's sovereignty continues. He is God and He rewards those who trust (cf. v. 28) Him.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:3:1-7
 1Nebuchadnezzar the king made an image of gold, the height of which was sixty cubits and its width six cubits; he set it up on the plain of Dura in the province of Babylon. 2Then Nebuchadnezzar the king sent word to assemble the satraps, the prefects and the governors, the counselors, the treasurers, the judges, the magistrates and all the rulers of the provinces to come to the dedication of the image that Nebuchadnezzar the king had set up. 3Then the satraps, the prefects and the governors, the counselors, the treasurers, the judges, the magistrates and all the rulers of the provinces were assembled for the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. 4Then the herald loudly proclaimed: "To you the command is given, O peoples, nations and men of every language, 5that at the moment you hear the sound of the horn, flute, lyre, trigon, psaltery, bagpipe and all kinds of music, you are to fall down and worship the golden image that Nebuchadnezzar the king has set up. 6But whoever does not fall down and worship shall immediately be cast into the midst of a furnace of blazing fire." 7Therefore at that time, when all the peoples heard the sound of the horn, flute, lyre, trigon, psaltery, bagpipe and all kinds of music, all the peoples, nations and men of every language fell down and worshiped the golden image that Nebuchadnezzar the king had set up.

3:1 "an image of gold" The image (BDB 1109 - statue, form) may have been similar to the vision of a human person made of four metals from chapter 2. It is either (1) an elongated human form or (2) a tall obelisk of uncertain shape. The Aramaic term can mean "obelisk." The normal physical proportions of the human body is five to one, but the image's height and width would be ten to one. A large platform has been found six miles from the ruins of the ancient city of Babylon, which measures forty-five feet by forty-five feet by eighteen feet. This could have been the base of this image.

▣ "of gold" This seems to mean overlaid with gold and we have biblical examples of this, such as (1) Aaron's golden calf (Exod. 32); (2) Isaiah 40:19; 41:7; 44:10; (3) Jeremiah 10:4,14; and also (4) Herodotus 1.183.

▣ "sixty cubits and its width was six cubits" This would make the image about ninety feet tall by nine feet wide if we base our measurements on a cubit (BDB 1081) as being eighteen inches, which denotes the distance from the longest finger to the elbow of a normal sized human being of that period. The Colossus of Rhodes was seventy cubits high (i.e. 105 feet), so this was not out of the realm of ancient technology.

▣ "the plain of Dura" The term (BDB 1087) seems to come from the "duru" which means "an enclosing wall" or "fortress" (Akkadian). We have found several documents from Babylon which mention the Plain of Dura. However, its exact location is uncertain. With the finding of the large base several miles from Babylon, this is a possibility.

3:2 "the king sent to assemble" We have, from Sargon II's records, examples of this same type of royal assembly.

3:3 The repetitive nature of this chapter, both in the listing of the government officials and the musical instruments, is characteristic of (1) Hebraic writing; and (2) obelistic writing.

▣ "satraps" This Aramaic governmental term (BDB 1080) reflects a Median word which means "protector of the land." In the later Persian Empire it referred to the twenty governors (Herodotus) of the provinces (cf. Ezra 8:36; Esther 3:12; 8:9; 9:3), but its exact meaning in the earlier neo-Babylonian Empire is uncertain, possibly "prince" (cf. TEV).

▣ "prefects" The meaning of this Aramaic governmental term (BDB 1104) is uncertain, possibly an Akkadian term for those who report directly to the satraps. Daniel was appointed to this position over all the wise men of Babylon in 2:48.

▣ "governors" The meaning of this Aramaic governmental term (BDB 1108) is also uncertain. The related Hebrew term denotes "governors" (cf. I Kgs. 10:15; 20:24; II Kgs. 18:24; often in Ezra, Nehemiah, and Esther; Isa. 36:9; Jer. 51:23,28,57; and several times in the post-exilic prophets).

▣ "counselors" This is another Aramaic governmental term (BDB 1078) of uncertain meaning. The typical translation is "counselor," but some scholars think it refers to (1) a military position (BDB 1078) or (2) "treasurers" (cf. Ezra 7:21).

▣ "magistrates" This Aramaic governmental term (BDB 1118) is also uncertain. William Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, says it refers to a police official (p. 425) from a Persian loan word.

▣ "the rulers of the provinces" This refers to lesser governmental officials (BDB 1097). This event was a gathering of all governmental workers of all levels (cf. vv. 4,7).

3:5,7,10 "at the moment you hear the sound of" This list of musical instruments refers to the Babylonian national orchestra. This may have been the Babylonian national anthem (cf. 10). We have a record from Babylonian documents of a similar party where 150 musicians played. It is obvious that the neo-Babylonians enjoyed music and included it in all of their festive occasions.

3:5

NASB, NKJV,
NRSV, NJB,
JPS, NIV, NEB"horn"

In Daniel 7:7-8,11,20,21,24 this Aramaic word (BDB 1111) refers to an animal horn. Here it refers to a musical instrument, possibly made from an animal horn.

NASB, NKJV,
NIV"flute"
NRSV, NJB,
JPS, NEB"pipe"

The Aramaic term (BDB 1117) refers to some type of wind instrument.

NASB, NRSV,
NJB"lyre"
NKJV"harp"
JPS, NIV,
NEB"zither"

This is a Greek loan word (kitharis), which denotes a stringed instrument (harp).

NASB, NRSV"trigon"
NJB"zither"
JPS, NIV,
NEB"triangle"

This reflects another Greek loan word (sambukē), which denotes a stringed instrument with four strings.

NASB, JPS"psaltery"
NRSV, NJB,
NIV"harp"
NEB"dulcimer"

This (BDB 1108) denotes a triangular shaped stringed instrument with a sounding board (William Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, p. 418).

NASB, NJB"bagpipe"
NRSV"drum"
NEB"music"

There is confusion in the English translation as to how many musical instruments are listed. The Masoretic Text and the Septuagint have only five in v. 7, but this sixth one is listed in vv. 5 and 10. It may refer to a double pipe similar to a Pan flute.

It is also possible that this last term means "in unison" (cf. NKJV, TEV).

▣ "Fall down and worship" Both VERBS are Peal IMPERFECT (BDB 1103 and 1104). This shows the religious and political significance of this object (cf. v. 12). This is the reason that the three Hebrew children refused to participate. It is uncertain if the Neo-Babylonian rulers claimed deity (the image as a representative of Nebuchadnezzar, cf. 2:38), as did the Pharaohs of Egypt and some later Caesars of Rome.

3:6,15 "immediately" Literally this is "same hour" (BDB 1116). This is the first use of the term "hour" in the OT. There is some discussion if the term and concept began with the Babylonians or the Greeks. We must remember that this does not refer to our precise sixty minutes because they were using more crude timing instruments.

▣ "cast into the midst of the furnace of flaming fire" Because of the description found in chapter 3 and also because of archaeology discoveries, it seems that this was a large, domed kiln with an opening at the top and an earthen ramp leading up to it. It also had a door on the bottom for putting in charcoal and taking out ashes. This was a common form of capital punishment during this period (cf. Code of Hammurabi 110,157 and Jer. 29:22).

NASB (UPDATED) TEXT:3:8-12
 8For this reason at that time certain Chaldeans came forward and brought charges against the Jews. 9They responded and said to Nebuchadnezzar the king: "O king, live forever! 10You, O king, have made a decree that every man who hears the sound of the horn, flute, lyre, trigon, psaltery, and bagpipe and all kinds of music, is to fall down and worship the golden image. 11But whoever does not fall down and worship shall be cast into the midst of a furnace of blazing fire. 12There are certain Jews whom you have appointed over the administration of the province of Babylon, namely Shadrach, Meshach and Abed-nego. These men, O king, have disregarded you; they do not serve your gods or worship the golden image which you have set up."

3:8 "certain Chaldeans" It must be remembered that Chaldeans can be (1) a racial group of the southern Tigris-Euphrates River Valley (cf. 5:30) or (2) a group of wise men and priests (cf. Dan. 2:2).

▣ "brought charges against the Jews" This is literally "chewed up the pieces of" (cf. 6:25). This is a very strong phrase (BDB 1080, Peal PERFECT and BDB 1111) which shows the vehemence of the charges. From the text it is obvious that there was jealousy involved because these Jewish young men had a place of leadership (cf. v. 12; 6:4). Also, there was a racial prejudice because of the mention of their origin (cf. v. 12).

3:9 "O king, live forever" See note at 2:4.

3:12 "namely, Shadrach, Meshach, and Abed-nego" It is uncertain where Daniel was at this time. It could be that he was sick or on a governmental assignment. This would be unusual because all the other government officials were present.

For a summary of the possibilities related to Daniel's absence see The Expositors' Bible Commentary, vol. 7, pp. 55-56.

▣ "have disregarded you; they do not serve your gods or worship the golden image which you have set up" Imagine the peer pressure that there must have been on these young men who were so far from home and who were placed in such important places of leadership.

Nebuchadnezzar must have forgotten his praise of YHWH from 2:46-47.

NASB (UPDATED) TEXT:3:13-15
 13Then Nebuchadnezzar in rage and anger gave orders to bring Shadrach, Meshach and Abed-nego; then these men were brought before the king. 14Nebuchadnezzar responded and said to them, "Is it true, Shadrach, Meshach and Abed-nego, that you do not serve my gods or worship the golden image that I have set up? 15Now if you are ready, at the moment you hear the sound of the horn, flute, lyre, trigon, psaltery and bagpipe and all kinds of music, to fall down and worship the image that I have made, very well. But if you do not worship, you will immediately be cast into the midst of a furnace of blazing fire; and what god is there who can deliver you out of my hands?"

3:13 "in rage and anger" Nebuchadnezzar was prone to anger (cf. 2:12; 3:19). Oriental kings were not accustomed to people disobeying their orders!

This phrase (BDB 1112 and 1095) is called a hendiadys, which is characteristic of Daniel writing style. See note at 2:12.

3:14 Nebuchadnezzar II tries to give them a second chance (cf. v. 15, they were excellent administrators), but their refusal just proves to intensify his anger. He took their rejection of his gods as a personal rejection.

3:15 "what god is there who can deliver you out of my hands" This is theologically similar to II Kgs. 18:33 and 19:12. YHWH is openly challenged to demonstrate His existence, power, and compassion to those who trust Him (cf. v. 28). YHWH reveals Himself to the nations by showing His sovereignty and love for His covenant people.

NASB (UPDATED) TEXT:3:16-18
 16Shadrach, Meshach and Abed-nego replied to the king, "O Nebuchadnezzar, we do not need to give you an answer concerning this matter. 17If it be so, our God whom we serve is able to deliver us from the furnace of blazing fire; and He will deliver us out of your hand, O king. 18But even if He does not, let it be known to you, O king, that we are not going to serve your gods or worship the golden image that you have set up."

3:17 "if it be so, our God whom we serve is able to deliver us from the furnace of blazing fire" Nebuchadnezzar II had made this a contest between the gods of Babylon and the God of Judah by asserting that no one could deliver them out of his hand (cf. v. 15). The descriptive title, "the God who is able," is also in v. 29 and in the NT at Rom. 16:5; Eph. 3:20; Jude 24.

The NET Bible translates this phrase as "If our God whom we are serving exists, he is able to rescue us from the furnace of blazing fire." The Anchor Bible, vol. 23, also has a translation that tries to employ the Aramaic word "exist"—"If there is a God able to save us, such as our God, he will save us from the white-hot furnace" (p. 155).

3:18 "but even if He does not, let it be known to you, O king that we are not going to serve your gods or worship the golden image that you have set up." They believed that God was able, but they were not being presumptuous by demanding a miracle. They had faith in God, not in circumstances.

NASB (UPDATED) TEXT:3:19-23
 19Then Nebuchadnezzar was filled with wrath, and his facial expression was altered toward Shadrach, Meshach and Abed-nego. He answered by giving orders to heat the furnace seven times more than it was usually heated. 20He commanded certain valiant warriors who were in his army to tie up Shadrach, Meshach and Abed-nego in order to cast them into the furnace of blazing fire. 21Then these men were tied up in their trousers, their coats, their caps and their other clothes, and were cast into the midst of the furnace of blazing fire. 22For this reason, because the king's command was urgent and the furnace had been made extremely hot, the flame of the fire slew those men who carried up Shadrach, Meshach and Abed-nego. 23But these three men, Shadrach, Meshach and Abed-nego, fell into the midst of the furnace of blazing fire still tied up.

3:19 "seven times more than it was usually heated" This is an obvious use of figurative language (cf. v. 22). It simply means that the brick kiln was heated as hot as it possibly could be heated.

3:20

NASB"valiant warriors"
NKJV"mighty men of valor"
NRSV"some of the strongest guards"
TEV"the strongest men"
NJB"certain stalwarts from his army"

The construct (BDB 1086 and 1093) implies his strongest military guards. Nebuchadnezzar's anger will result in the death of these servants (cf. v. 22).

3:21 "their trousers, their coats, their caps, and their other clothes" This was their official attire showing the high governmental level they had attained in the neo-Babylonian empire.

3:22 "the furnace had been made extremely hot, the flame of the fire slew those men who carried them in" This is a graphic detail of the extreme heat into which the three Hebrew boys were thrown. The fall itself should have killed them, much less the temperature.

3:23 After this verse is the place where the Septuagint inserts two Apocryphal writings, "The Song of the Three Youths" and "The Prayer of Assariah." These two Apocryphal writings assert that the dew of heaven brought by the angel of the Lord kept the Hebrew youths from death.

NASB (UPDATED) TEXT:3:24-27
 24Then Nebuchadnezzar the king was astounded and stood up in haste; he said to his high officials, "Was it not three men we cast bound into the midst of the fire?" They replied to the king, "Certainly, O king." 25He said, "Look! I see four men loosed and walking about in the midst of the fire without harm, and the appearance of the fourth is like a son of the gods!" 26Then Nebuchadnezzar came near to the door of the furnace of blazing fire; he responded and said, "Shadrach, Meshach and Abed-nego, come out, you servants of the Most High God, and come here!" Then Shadrach, Meshach and Abed-nego came out of the midst of the fire. 27The satraps, the prefects, the governors and the king's high officials gathered around and saw in regard to these men that the fire had no effect on the bodies of these men nor was the hair of their head singed, nor were their trousers damaged, nor had the smell of fire even come upon them.

3:24 Notice that Nebuchadnezzar, talking to his counselors, says, "did not we cast?" He wants to spread the blame.

3:25 "I see four men loosed and walking about in the midst of the fire" There has been much discussion about how Nebuchadnezzar could see. It seems that the brick kiln was a domed structure with a place at the bottom for the removal of ashes. Apparently, he looked through the hole in the bottom and saw the young men walking about.

▣ "the fourth is like a son of the gods" A considerable amount of speculation has been made about this fourth personage. He is an angel of the Lord (cf. v. 28 also 6:22). It is humorous to note that when Nebuchadnezzar calls the boys out by name, he makes no mention of that fourth person!

3:27 In the presence of all his civil, military, and police officials Nebuchadnezzar is forced to acknowledge the God of Judah (cf. vv. 28-29) for the second time.

NASB (UPDATED) TEXT:3:28-30
 28Nebuchadnezzar responded and said, "Blessed be the God of Shadrach, Meshach and Abed-nego, who has sent His angel and delivered His servants who put their trust in Him, violating the king's command, and yielded up their bodies so as not to serve or worship any god except their own God. 29Therefore I make a decree that any people, nation or tongue that speaks anything offensive against the God of Shadrach, Meshach and Abed-nego shall be torn limb from limb and their houses reduced to a rubbish heap, inasmuch as there is no other god who is able to deliver in this way." 30Then the king caused Shadrach, Meshach and Abed-nego to prosper in the province of Babylon.

3:28-29 This statement is very similar to 2:46-48. It is an outburst of a fearful polytheist in the face of the power of God. It is not Nebuchadnezzar's confession of faith.

3:28 "who put their trust in Him" Not only is the One True God emphasized, but also the need for personal, active trust in Him (cf. Isa. 26:3-4)!

3:29 "shall be torn limb from limb" This was an ancient form of execution, as was being burned (cf. Dan. 2:5: I Sam. 15:33).

▣ "their houses reduced to a rubbish heap" This was also an ancient form of punishment and shame (cf. 6:11).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why were the Chaldeans of verse 8 out to get the Hebrew youths?

2. Was the image political or religious?

3. What are the implications of verses 17 and 18 for our lives?

4. Who was the fourth person in the flames?

Copyright © 2012 Bible Lessons International

Daniel 4

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV NRSV TEV NJB
Nebuchadnezzar's Second Dream Nebuchadnezzar's Madness Nebuchadnezzar's Second Dream (verse numbers different)
Nebuchadnezzar's Proclamation
      3:31-33
      Nebuchadnezzar Describes His Dream
4:1-3 4:1-3 4:1-3 4:1-5 (4-8)
4:4-12 4:4-12 4:4-9  
      4:6 (9)
      4:7-9 (10-12)
    4:10-12 4:10-14 (13-17)
4:13-18 4:13-18 4:13-15a  
      4:15 (18)
    4:15b-17 Daniel Interprets the Dream
      4:16a (19a)
      4:16b-19 (19b-22)
    4:18  
    Daniel Explains the Dream  
4:19-22 4:19-27 4:19a  
    4:19b-21  
    4:20-23 4:20-22 (23-25)
4:23-25     4:23-24 (26-27)
    4:24-27 The Dream Comes True
      4:25-29 (28-32)
4:26-27      
Nebuchadnezzar's Humiliation      
4:28-30 4:28-33 4:28-30  
      4:30 (33)
4:31-33   4:31-32 4:31-32 (34-35)
    4:33 4:33-34 (36-37)
Nebuchadnezzar Praises God   Nebuchadnezzar Praises God  
4:34-35 4:34-37 4:34-35  
4:36-37   4:36  
    4:37  

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHT

A. The verse numbers differ from translation to translation because 4:1-3 is 3:31-33 in the original Aramaic text.

B. There are several recurrent themes

1. praise of YHWH

2. dream interpretation by YHWH

3. sovereignty of YHWH

C. There are many differences between the MT (Masoretic Text) and the LXX (Septuagint) in chapters 4-6.

D. This chapter seems to be a very Jewish theological document. It has long been disputed that a pagan polytheist like Nebuchadnezzar II could compose a chapter like this by himself (this chapter is in the first person singular except for the period of Nebuchadnezzar's madness). It is obvious from the book of Esther that King Ahasuerus (Xerxes I) allowed both Haman and Mordecai to compose documents of their own in his name. Daniel is the Jewish theological influence behind this chapter.

E. Some of the specific reasons for why Nebuchadnezzar II could not have written this chapter are

1. theological content, v. 3

2. the style is in line with the rest of the book of Daniel

3. Nebuchadnezzar is spoken of in the third person, vv. 25-30

4. verse 29 seems to be written for non-Babylonian people

F. W.A. Criswell and E. J. Young assert that Nebuchadnezzar II is converted to the worship of YHWH because of this final, great sign of chapter 4. However, because of verse 8, it is obvious to me that although he was greatly impressed, he was not willing to convert to the monotheism of Israel. All known Babylonian documents of the period refer to him as a worshiper of Marduk.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:4:1-3
 1Nebuchadnezzar the king to all the peoples, nations, and men of every language that live in all the earth: "May your peace abound! 2It has seemed good to me to declare the signs and wonders which the Most High God has done for me.
 3How great are His signs
 And how mighty are His wonders!
 His kingdom is an everlasting kingdom
 And His dominion is from generation to generation."

4:1 "Nebuchadnezzar" Verses 1-3 are in chapter 3 in the Hebrew Bible, but this context obviously starts a new section. His name means "may Nebo guard the boundary" (cf. v. 8).

▣ "all the peoples, nations, and men of every language" We must remember that the kingdom of neo-Babylon included many language groups (cf. 3:4,7,29; 6:25). This chapter seems to be a royal decree issued to praise the God of Judah for Nebuchadnezzar's restoration.

▣ "in all the earth" This, of course, refers to the known world of that day and is an example of a non-literal exaggeration (hyperbole).

▣ "‘May your peace abound'" This is parallel to 6:25 (cf. Ezra 4:17). This was a common idiom for initial greetings, meaning "welfare," "prosperity" (BDB 1116). Nebuchadnezzar is declaring, in a royal decree, the praises of the God of Judah, who he calls "the Most High God." See Special Topic at 4:2.

4:2 "the signs and wonders which the Most High God has done for me." Nebuchadnezzar II has now been confronted with YHWH in chapters 2, 3, and 4. The accumulating evidence of the existence, sovereignty, and covenant loyalty of the Jewish God is overwhelming.

The book of Daniel is characterized by lists and hendiadys. See the third paragraph of 2:12. The corresponding Hebrew terms for "signs," and "wonders" are often used together (cf. Exod. 7:3; 8:23; Deut. 4:34; 6:22; 7:19; 13:1,2; 26:8; 28:46; 29:3; 34:11; Neh. 9:10; Ps. 105:27; 135:9; Jer. 32:20). What God did for Israel in the Exodus (cf. Acts 7:36) He now displays to pagan kings (Nebuchadnezzar, Belshazzar, and Darius). The revelation continues in the life of Jesus (cf. Acts 2:22) and the gospel proclamation (cf. Acts 2:43; 4:30; 5:12; 8:13; 14:3). However, in the NT these two terms are usually associated with false Messiahs (cf. Matt. 24:24; Mark 13:22) or the Jewish people demanding evidence of Jesus' Messiahship (cf. Matt. 12:39; 16:1; John 4:48). God wants the world to know Him!

▣ "Most High God" See Special Topic below.

SPECIAL TOPIC: NAMES FOR DEITY

4:3 "His kingdom is an everlasting kingdom" This verse is a poetic/hymnic text extolling God.

1. "His signs. . .and wonders" (cf. 6:27). God is actively involved in the lives of these Near Eastern kings (cf. chapters 2,3,4,5,6) to demonstrate His power and presence.

2. "everlasting kingdom" (cf. v. 34; 2:44; 6:26; 7:14,26). This is in contrast to the changing kingdom represented by the vision of chapter 2. These last two lines of poetry are very similar to the Hebrew of Ps. 145:13; also see Ps. 45:6; Lam. 5:19.

3. "dominion is from generation to generation." God's people are safe and secure in Him in each and every generation, even amidst war and exile. Physical circumstances (destruction of Jerusalem and the Temple) do not affect the peace and presence of God in the lives of His followers. These words and phrases are in a parallel relationship in v. 3. Semitic poetry must be interpreted in light of thought parallels, not rhyme.

 

SPECIAL TOPIC: HEBREW POETRY

NASB (UPDATED) TEXT:4:4-9
 4"I, Nebuchadnezzar, was at ease in my house and flourishing in my palace. 5I saw a dream and it made me fearful; and these fantasies as I lay on my bed and the visions in my mind kept alarming me. 6So I gave orders to bring into my presence all the wise men of Babylon, that they might make known to me the interpretation of the dream. 7Then the magicians, the conjurers, the Chaldeans and the diviners came in and I related the dream to them, but they could not make its interpretation known to me. 8But finally Daniel came in before me, whose name is Belteshazzar according to the name of my god, and in whom is a spirit of the holy gods; and I related the dream to him, saying, 9'O Belteshazzar, chief of the magicians, since I know that a spirit of the holy gods is in you and no mystery baffles you, tell me the visions of my dream which I have seen, along with its interpretation.'"

4:4

NASB"'was at ease in my house and flourishing in my palace'"
NKJV"'was at rest in my house, and flourishing in my palace'"
NRSV"'was living at ease in my home and prospering in my palace'"
TEV"'was living comfortably in my palace'"
NJB"was living comfortably in my house, prosperously in my palace'"

This is another example of Semitic parallelism (as is v. 5). Nebuchadnezzar was experiencing the kind of prosperity that he had wished his hearers in v. 1.

This seems to be an allusion to the up-coming dream of a glorious tree. This type of human arrogance is prophesied in Isa. 47:7,8. Isaiah 13-14 and 46-47 are oracles of judgment against Babylon, which becomes the biblical symbol of human arrogance and pride.

4:5-7 Again the impotence of Babylon and its wise men is contrasted with the wise power and control of the God of Judah and her people.

4:6 "‘So I gave orders'" Nebuchadnezzar can make decrees (cf. 2:9,15; 3:10,29), but he could not produce the desired result (and neither could his wise men). This is in stark contrast to God's will being accomplished.

4:7 For the meaning of these terms see 1:20 or 2:2.

▣ "they could not make known its interpretation" It is unusual that they did not attempt an interpretation, given the fact that Nebuchadnezzar had revealed the dream. Possibly they were able to interpret it, but were afraid to.

It is surprising that Nebuchadnezzar calls on the same group of wise men which he previously had no confidence in (cf. 2:4-13), and also that he had forgotten his own decrees (2:4-49; 3:29) relating to YHWH.

4:8 "Daniel" means "God is my judge" (BDB 1088).

▣ "Belteshazzar" Daniel's name implies a Babylonian deity, "may protect his life" (BDB 1084). The Babylonian pantheon developed from the Sumerian pantheon. Originally deities were the patrons of specific cities. The god, Marduk, was known as "lord." Bel was originally the patron god of the city of Nippur, but came to be identified with Marduk, the pagan god of the city of Babylon (i.e. Bel, cf Isa. 46:1; Jer. 50:2; 51:44). It is uncertain exactly which god is implied by Daniel's name, but Marduk became the chief god of Babylon. Although Bel looks to be a part of Daniel's Babylonian name, it is not. Verse 8 functions as a parenthesis explaining the name, Belteshazzar (cf. NKJV, NRSV, TEV).

NASB, NRSV"a spirit of the holy gods"
NKJV"the Spirit of the Holy God"
TEV, NJB,
JPS, NEB"the spirit of the holy gods"

If this phrase is from a polytheist (cf. v. 8a; 5:11,14) then surely this is not a reference to YHWH or His Spirit (the textual evidence is that the qualifying adjective "holy" is PLURAL, however, there is a Hebrew PLURAL equivalent in Josh. 24:19). The context (v. 9) implies that Nebuchadnezzar remembered Daniel's previous help of dream interpretation in chapter 2; if so, then this could be translated like the NKJV (cf. vv. 9,18). Remember the consistent theological emphasis is YHWH's power and control versus the Babylonian pantheon and government (cf. 2:20-23). "The spirit" would be understood as YHWH's influence in Daniel's giftedness (cf. 2:27-28,30,47).

This Aramaic phrase is similar to the Hebrew phrase used of Joseph in Gen. 41:38. Both Joseph and Daniel served pagan kings and interpreted their dreams.

SPECIAL TOPIC: HOLY

4:9 "the chief of the magicians" Daniel was trained in the language and traditions of the Chaldeans (cf. 1:4). He was made the leader of the Babylonian wise men (cf. 1:20; 2:48). Daniel's abilities were from YHWH, not from Babylonian magic. These Babylonian wise men failed again and again (cf. 2:1-13; 4:7,18). Daniel's position caused later Jewish rabbis to criticize his cooperation with pagan culture and governments.

NASB"tell me the vision"
NKJV"explain to me the vision"
NRSV"hear the dream"
TEV"this is my dream"
NJB"this is the dream"

From these English translations it is obvious there are at least two ways to interpret the Aramaic text: (1) Nebuchadnezzar wanted Daniel to reveal the dream and its interpretation, like chapter 2 (NASB, NKJV) or (2) Nebuchadnezzar told Daniel the dream (as he did the other wise men, cf. v. 7 and NRSV, TEV, NJB) and wanted him to give the interpretation. The second makes sense contextually, but demands a revocalization of the Masoretic Consonantal Text.

NASB (UPDATED) TEXT:4:10-12
 10"Now these were the visions in my mind as I lay on my bed: I was looking, and behold, there was a tree in the midst of the earth and its height was great.
  11The tree grew large and became strong
 And its height reached to the sky,
 And it was visible to the end of the whole earth.
  12Its foliage was beautiful and its fruit abundant,
 And in it was food for all.
 The beasts of the field found shade under it,
 And the birds of the sky dwelt in its branches,
 And all living creatures fed themselves from it."

4:10 "behold" A Handbook on the Book of Daniel, by UBS, pp. 106-107, notes that this Aramaic interjection (BDB 1080) and its Hebrew equivalent (BDB 243) are used often in Daniel, but usually not translated.

1. Aramaic - 2:31; 4:10,13; 7:2,5,7,8(twice),13

2. Hebrew - 8:3,5,15,19; 9:18; 10:5,10,16; 11:2; 12:5

Its literary function is to energize the narrative.

▣ "a tree" This was apparently a common symbol of the power and pervasiveness of important men in the Ancient Near East(cf. Ezek. 31 and Herodotus 1.108; 7.19).

NASB, NKJV"in the midst of the earth"
NRSV"at the center of the earth"
TEV"in the middle of the earth"
NJB"in the middle of the world"

This is an idiomatic way of showing the extent and power of the neo-Babylon empire (cf. 2:38-39; 4:20-22). As always interpreters must take this figurative (hyperbolic) language in the sense it would have been used by a king in the ancient Near East. Nebuchadnezzar controlled the known world.

4:11 This verse has all PARTICIPLES, showing continuing action. The tree (kingdom) was still expanding.

▣ "its height reached to the sky" This phrase is reminiscent of the Tower of Babel in Gen. 11:4, which also denotes human arrogance and pride (cf. Isa. 14:14).

▣ "it was visible to the end of the whole earth" This is obviously poetic hyperbole.

4:12 The neo-Babylonian empire provided a safe and growing economic climate.

NASB (UPDATED) TEXT:4:13-18
 13"I was looking in the visions in my mind as I lay on my bed, and behold, an angelic watcher, a holy one, descended from heaven.
  14He shouted out and spoke as follows:
 'Chop down the tree and cut off its branches,
 Strip off its foliage and scatter its fruit;
 Let the beasts flee from under it
 And the birds from its branches.
  15Yet leave the stump with its roots in the ground,
 But with a band of iron and bronze around it
 In the new grass of the field;
 And let him be drenched with the dew of heaven,
 And let him share with the beasts in the grass of the earth.
  16Let his mind be changed from that of a man
 And let a beast's mind be given to him,
 And let seven periods of time pass over him.
  17This sentence is by the decree of the angelicwatchers
 And the decision is a command of the holy ones,
 In order that the living may know
 That the Most High is ruler over the realm of mankind,
 And bestows it on whom He wishes And sets over it the lowliest of men.'
 18This is the dream which I, King Nebuchadnezzar, have seen. Now you, Belteshazzar, tell me its interpretation, inasmuch as none of the wise men of my kingdom is able to make known to me the interpretation; but you are able, for a spirit of the holy gods is in you."

4:13 "the angelic watcher" This means "one that stays awake" (BDB 1105, The Hebrew counterpart is used of God in Ps. 121:4). This Aramaic word and concept is used only in this chapter in the entire Bible. It is SINGULAR in v. 13 but PLURAL in verse 17. The Hebrew counterpart is used of angels in the inter-testamental books of Jubilees (4:15) and I Enoch (1:5) and for fallen angels (cf. I Enoch 10-16). It has been found in Cave 1 of the Qumran Text in "the Genesis Apocraphon" and is used for fallen angels. It is also known to be the title for the messenger of the gods in the Canaanite pantheon (Ras Shamra texts from Ugarit). We are uncertain if this is an allusion to Babylonian mythology or simply a unique way to refer to a special type of angel.

▣ "descended from heaven" Since the word "heaven" is also used in v. 11b, however in a different sense, this is a good opportunity to emphasize the crucial aspect of context in interpretation. Lexicons and dictionaries do not give meaning, only literary (or verbal) contexts give meaning. In v. 11 the term refers to the sky (cf. v. 15d), but in v. 13 (cf. vv. 26-31) it refers to the dwelling place of God or the gods.

4:14 "He shouted out" Apparently the reader is meant to understand that one of the holy watchers cried out to the other angelic beings (cf. v. 17). Remember, however, this is a highly symbolic and figurative dream, not time-space reality.

4:15 "a band of iron" There has been much discussion about the band. Most commentators assume that it was for the protection of the stump, although some see it as being related to the restraints that bound Nebuchadnezzar during the time that he was deranged.

The tree stands for the kingship of Nebuchadnezzar. God cuts down/brings down his kingdom (cf. Isa. 10:33-34; Ezek. 17:22-24). However, the stump remains and will regenerate. This metaphor is also used of the stump of Jesse (i.e. the Messiah, cf. Isa. 11:1; 53:2; Jer. 23:5; 33:15). This is the origin of the Messianic term "Branch" (i.e. netzer, cf. Isa. 4:2; Zech. 3:8; 6:12).

SPECIAL TOPIC: JESUS THE NAZARENE

NASB"let him share with the beasts in the grass of the earth"
NKJV"let him graze with the beasts on the grass of the earth"
NRSV"let his lot be with the animals of the field in the grass of the earth"
TEV"let him live with the animals and the plants"
NJB"have its lot with the animals, eating grass"

As you can tell by thee English translations, there are two ways to understand this ambiguous phrase.

1. The king will live outdoors on the ground with the domestic animals (NASB, NRSV, TEV).

2. The king will eat grass like the domestic animals (NKJV, NJB).

 

4:16 "let his mind" This word is literally "heart," which in Hebrew was a metaphor for the mental processes and choices of the person.

NASB"and let seven periods of time pass over him"
NKJV, NRSV"let seven times pass over him"
TEV"for seven years"
NJB"seven times shall pass over him"

This phrase becomes theologically significant because

1. the term "seven" is used both literally and figuratively in the Bible. In Hebrew thought it is the perfect number going back to the creation week of Gen. 1.

2. the term "time" is used in several of the prophecies of Daniel. Is it referring to a specific period of time or a full or perfect period of time? These questions must be answered from context, not philology or lexicology.

The LXX has "seven years," but the term implies "seasons," "annual seasons." The time element is divinely set and known but recorded for us in a purposefully ambiguous way.

4:17 "This sentence is by the decree of the angelic watchers, And the decision is a command of the holy ones" This seems to imply that the angels made the decision on their own, but verse 24 shows the ultimate source of this decision was God. Again, it is important to realize that the Jews were uncertain at this time about their covenant relationship with God because the temple and Jerusalem (cf. Deut. 12:10) had been destroyed and the Davidic king taken into exile (cf. II Sam. 7). They needed Him to show them that He was in control of all of world history.

The concluding part of this verse is very similar in theological emphasis to 2:20. The entire book of Daniel makes this assertion again and again. To the Ancient Near Eastthe historical situation looked as if YHWH had been defeated by the Babylonian gods, but in reality YHWH was using the empires of the Fertile Crescent (Assyria, Babylon, Persia) to execute His will related to His people (cf. Isa. 10:5; Jer. 51:20). God's people were reaping the consequences of idolatry and rebellion (cf. Deut. 27-29). God needed to reassure His people and inform the pagan empires (v. 25) of the source of their current political and military prowess.

4:18 "inasmuch as none of the wise men of my kingdom is able" This is a recurrent theme (cf. 1:20; 2:4-13; 4:7; 5:7-8).

NASB (UPDATED) TEXT:4:19-27
 19Then Daniel, whose name is Belteshazzar, was appalled for a while as his thoughts alarmed him. The king responded and said, "Belteshazzar, do not let the dream or its interpretation alarm you." Belteshazzar replied, "My lord, if only the dream applied to those who hate you and its interpretation to your adversaries! 20The tree that you saw, which became large and grew strong, whose height reached to the sky and was visible to all the earth 21and whose foliage was beautiful and its fruit abundant, and in which was food for all, under which the beasts of the field dwelt and in whose branches the birds of the sky lodged —22it is you, O king; for you have become great and grown strong, and your majesty has become great and reached to the sky and your dominion to the end of the earth. 23In that the king saw an angelic watcher, a holy one, descending from heaven and saying, ‘Chop down the tree and destroy it; yet leave the stump with its roots in the ground, but with a band of iron and bronze around it in the new grass of the field, and let him be drenched with the dew of heaven, and let him share with the beasts of the field until seven periods of time pass over him', 24this is the interpretation, O king, and this is the decree of the Most High, which has come upon my lord the king: 25that you be driven away from mankind and your dwelling place be with the beasts of the field, and you be given grass to eat like cattle and be drenched with the dew of heaven; and seven periods of time will pass over you, until you recognize that the Most High is ruler over the realm of mankind and bestows it on whomever He wishes. 26And in that it was commanded to leave the stump with the roots of the tree, your kingdom will be assured to you after you recognize that it is Heaven that rules. 27Therefore, O king, may my advice be pleasing to you: break away now from your sins by doing righteousness and from your iniquities by showing mercy to the poor, in case there may be a prolonging of your prosperity.'‘

4:19 "Daniel. . .was appalled for a while" Daniel was apparently very loyal to Nebuchadnezzar II and regretted having to reveal this judgment. Several times in the book of Daniel, Daniel is spiritually and physically affected by the revelations he receives (cf. 7:15,28; 8:27; 10:16,17).

It seems that "appalled" and "alarmed" are parallel grammatical structures so characteristic of the book of Daniel.

▣ "do not let the dream or its interpretation alarm you" Nebuchadnezzar had himself been alarmed by this dream (cf. v. 5).

▣ "those who hate you. . .to your enemies" This is another of many parallel phrases. This literary style characterizes the entire book (cf. vv. 21c,d, and e,f; 22a,b; 23c,d).

4:21 "He gives wisdom to wise men, and knowledge to men of understanding" In this context it refers to the four Jewish youth, especially Daniel (cf. v. 23) and not at all to the guild of Babylonian wise men.

4:22 "it is you, O king" The king himself as the representative of his empire is the focus of the dream, as in chapter 2 (v. 38b, "you are the head of gold").

4:25 "until you recognize that the Most High is ruler over the realm of mankind, and bestows it on whomever He wishes" See full note at 4:17. This is the central and recurrent theme of Daniel (cf. Ps. 83:18; 97:9; Jer. 27:5; Rom. 9-11).

The LXX adds a temporal note at the beginning of this chapter and chapter 3 ("in the eighteenth year"). This would designate the year that Jerusalem and the temple were destroyed. Nebuchadnezzar needed to recognize YHWH's permission for his apparent victory.

4:26

NASB"it is Heaven that rules"
NKJV"Heaven rules"
NRSV"Heaven is sovereign"
TEV"God rules all the world"
NJB"the Most High rules over human sovereignty"

This is a circumlocution, a way of referring to deity without using a title/name (cf. Matt. 3:2, "kingdom of heaven"; and Luke 15:18,21, "sinned against heaven").

4:27 Daniel's advice to Nebuchadnezzar recognizes the biblical world-view (OT) that there is a holy God who requires righteousness. These words to a proud eastern monarch shows the basic ethical nature of reality. This reflects the covenant of Deut. 27-29. Sin and rebellion are the problem, but God is a God of mercy (cf. Isa. 55:6-7; Ezek. 18:21-22). These words to Nebuchadnezzar show Daniel's understanding that pagans are loved by God and can respond to Him by faith and life.

The parallelism of "sins" and "iniquities" is obvious, but also "righteousness" and "mercy to the poor" are parallel. This reflects the Jewish understanding of almsgiving (in the LXX translation as well as usage in the Targums and Talmud, cf. Ps. 112:3,9; Isa. 33:15; Matt. 6:1; II Cor. 9:6-11) as an expression of "righteousness" (i.e. God's character, cf. Isa. 58:6-11).

SPECIAL TOPIC: RIGHTEOUSNESS

SPECIAL TOPIC: ALMSGIVING

NASB"break away"
NKJV"break off"
NRSV"atone for"
TEV   -----
NJB"break with"
LXX"redeem"

This is literally "tear off" or "break off" (BDB 1108, Peal IMPERATIVE, cf. Gen. 27:40). Humans have been given a free will. They must exercise it for righteousness, not self. There are pivotal moments of appropriate choices and accompanying actions. Seize the moral moment! Current choices determine future conditions.

NASB (UPDATED) TEXT:4:28-33
 28All this happened to Nebuchadnezzar the king. 29Twelve months later he was walking on the roof of the royal palace of Babylon. 30The king reflected and said, "Is this not Babylon the great, which I myself have built as a royal residence by the might of my power and for the glory of my majesty?" 31While the word was in the king's mouth, a voice came from heaven, saying, "King Nebuchadnezzar, to you it is declared: sovereignty has been removed from you, 32and you will be driven away from mankind, and your dwelling place will be with the beasts of the field. You will be given grass to eat like cattle, and seven periods of time will pass over you until you recognize that the Most High is ruler over the realm of mankind and bestows it on whomever He wishes." 33Immediately the word concerning Nebuchadnezzar was fulfilled; and he was driven away from mankind and began eating grass like cattle, and his body was drenched with the dew of heaven until his hair had grown like eagles' feathers and his nails like birds' claws.

4:28 This summary verse is placed first, similar to vv. 1-3. This verse asserts a great biblical truth—what God says comes to be (cf. Num. 23:19c; Isa. 40:8; 45:23; 55:11). When all is said and done humanity's only hope is in the unchanging merciful character of God (cf. Mal. 3:6). His promises are an extension of His character.

4:29 "he was walking on the roof of the royal palace of Babylon" The ancients used the roof in the summertime as a cool place to rest and sleep.

4:30 "the king reflected and said" Pride has always been the major problem of fallen humanity (cf. Gen. 3; Isa. 14; Ezek. 28). This king had much to be proud of, as he is known from the Babylonian Archives as a great builder. Babylon's Hanging Gardens were one of the Seven Wonders of the World. The city itself had huge double walls. The inner wall of the city was 21 feet thick, 50 cubits high with towers every 60 feet. The outer wall was 11 feet thick, 42 miles in circumference, and 6 feet beyond the outer wall was a man-made moat, which channeled the waters of the Euphrates around the city for protection.

▣ "by the might of my power and for the glory of my majesty" Several of these words are used in 2:37, where Nebuchadnezzar's possession of these is directly attributed to the God of Judah. All he has is a gift from God, but he thinks it is all from himself (cf. vv. 26,31,32; 2:37,44).

4:31 "a voice came from heaven" The rabbis assumed that this is the Bath-kol of the inter-biblical period, God's way of confirming His will during that time when there were no prophets in Israel. But, in context, it seems to refer to the decree of the angelic watchers (cf. vv. 12,23).

4:32-33 "Immediately the word concerning Nebuchadnezzar was fulfilled" His malady is called lycantrophy or boanthrophy (cf. R. K. Harrison's Introduction to the OT, page 1115-1117).

There is even some historical documentation supporting Nebuchadnezzar's period of madness.

1. Berossus (priest of Bel who wrote three history books about Babylon in Greek in the fourth and third centuries b.c.). This tradition is recorded by Josephus (Against Apion 1.19-20).

2. Eusebius, Praep. Evang. IX.41, preserves the testimony of Abydenus (second century b.c.) that Nebuchadnezzar, in his last days, was possessed by some god or other (cf. R. K. Harrison, Introduction to the Old Testament, p. 1115).

 

▣ "his body was drenched with the dew of heaven" The temperature range in this part of the earth is 120 degrees in summer to below freezing in winter. One can imagine the physical changes which occurred in this man's body as he lived outdoors the year round.

NASB (UPDATED) TEXT:4:34-37
 34"But at the end of that period, I, Nebuchadnezzar, raised my eyes toward heaven and my reason returned to me, and I blessed the Most High and praised and honored Him who lives forever;
 For His dominion is an everlasting dominion,
 And His kingdom endures from generation to generation.
  35All the inhabitants of the earth are accounted as nothing,
 But He does according to His will in the host of heaven
 And among the inhabitants of earth;
 And no one can ward off His hand
 Or say to Him, ‘What have You done?'
 36At that time my reason returned to me. And my majesty and splendor were restored to me for the glory of my kingdom, and my counselors and my nobles began seeking me out; so I was reestablished in my sovereignty, and surpassing greatness was added to me. 37Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven, for all His works are true and His ways just, and He is able to humble those who walk in pride."

4:34 "at the end of that period" This refers to the specific time mentioned in 4:16, "seven periods of time." Most commentators think it refers to years, but this is speculation. However, the specificity confirms that God is in control of Nebuchadnezzar's condition and healing.

▣ "‘I, Nebuchadnezzar, raised my eyes toward heaven'" This is a symbolic way of referring to his acknowledging God (cf. v. 36) and His sovereignty (cf. vv. 34-35).

▣ "the Most High" See Special Topic at 4:2.

▣ "Him who lives forever" This seems to be a play on the name "YHWH" from the Hebrew verb "to be" (cf. Exod. 3: 14). This theological affirmation is made several times in Daniel (cf. 4:34; 6:26; 12:7).

▣ "His dominion" This poetic theological affirmation is parallel to v. 3, as well as 2:44; 6:26-27.

4:35 This chapter has several poetic hymnic affirmations (cf. vv. 3,34-35,37).

▣ "all the inhabitants of the earth are accounted as nothing" This is not asserting that God does not love humanity, but that no human individual or nation can compare with God's power and authority (cf. Isa. 40:17; Jer. 10:10).

▣ "the host of heaven" This phrase can have two orientations (1) in texts relating to faithful Israel it refers to YHWH, the commander of the heavenly army of angels (cf. Josh. 5:14-15; I Kgs. 22:19; Ps. 103:20-21), but (2) in texts which relate to Mesopotamian empires, particularly Babylon, who advocate and use astrology or to idolatrous Israel, then it refers to YHWH as creator and controller of the heavenly bodies (sun, moon, stars, etc., e.g. Deut. 4:19; 17:3; II Kgs. 17:16; Ps. 33:6; Isa. 34:4; 40:26; Jer. 8:2-3; 19:13).

▣ "and no one can ward off His hand" This word refers to child training or discipline. It is a strong emphasis on God's sovereignty over all humans and nations (cf. Isa. 43:13).

▣ "or say to Him, ‘What hast Thou done'" This is another possible allusion to Isaiah (cf. 10:15; 45:9-13). The phrase is a metaphor often related to making pottery (cf. Isa. 29:16; Jer. 18; Rom. 9:19-22). God's total sovereignty is a recurrent theme (cf. II Chr. 20:6; Job 9:12).

4:37 "praise, exalt and honor" As is characteristic of Daniel several synonymous terms are used to make a strong emphasis.

▣ "the King of heaven" This is a title related to the concept of YHWH as king (cf. Jdgs. 8:23; I Sam. 8:7; Ps. 5:2; 29:10; 44:4; 47:6-8; 48:2; 68:24; 74:12; 84:3; 95:3; 97:1; 99:4; 146:10; Isa. 41:21; 43:15; 44:6; 52:7).

▣ "all His works are true and His ways just" Truth and justice are twin characteristics of YHWH (cf. Deut. 32:4; Ps. 33:4-5). The one true God reveals knowledge and acts fairly. He wants His people to emulate His character.

▣ "to humble those who walk in pride" This first refers to Nebuchadnezzar (and Belshazzar, cf. 5:20), but also to all Gentile empires represented by the image of four metals in chapter 2 (cf. Exod. 18:11). This is another common biblical theme (cf. Job 40:11-12; James 4:6,10;l I Pet. 5:5-6).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Who wrote this decree? The king or Daniel or both?

2. Why didn't Nebuchadnezzar call Daniel first to interpret his dream?

3. What or who was the tree a symbol of?

4. What or who are the watchers?

5. What is the purpose of the band around the tree (vs. 15)?

6. How long are the seven periods of time?

7. Does this prophecy have any significance outside the life of Nebuchadnezzar?

8. What was Nebuchadnezzar's disease and is it an uncommon medical problem?

9. How would you entitle this chapter?

10. Was Nebuchadnezzar converted?

Copyright © 2012 Bible Lessons International

Daniel 5

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV NRSV TEV NJB
Belshazzar's Feast Belshazzar's Festival Belshazzar's Banquet Belshazzar's Feast
5:1-4 5:1 5:1-4 5:1-12
  5:2-4    
5:5-9 5:5-9 5:5-9  
5:10-12 5:10-12 5:10-12  
The Writing on the Wall Explained   Daniel Explains the Writing  
5:13-16 5:13-16 5:13-16 5:13-16
5:17-24 5:17-23 5:17 5:17-28
    5:18-21  
    5:22-24  
  5:24-28    
5:25-29   5:25-28  
  5:29 5:29-31 5:29
Belshazzar's Fall      
5:30-31 5:30-31   5:30-6:

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

TEXTUAL INSIGHT

A. There seems to be an extended period of time (over 25 years) between chapters 4 and 5. In this period there were several Babylonian kings who reigned for a short time (see list of Babylonian kings in Appendix Three).

 

B. Belshazzar has been the source of great controversy because his name does not appear in many of the cuneiform lists of Babylonian kings. However, new archaeological finds have found him listed as the son of Nabonidus, the last Babylonian King (from Nabonidus' cylinder, see J. B. Pritchard, ANET, pp. 315-316). Apparently Nabonidus became devotedly involved in the worship of the moon god, Sin (Sumerian Nanna). His mother (Adadguppi) was involved in the worship of the moon god at Haran, while his daughter was high priestess at Ur. He spent most of his time in Tema in northern Arabia and was absent from the city of Babylon for an extended period (i.e. about ten years). The cities of Ur, Haran, and Tema were centers for the worship of the moon. Some historians assert that his absence was due to his commanding the army which was in an extended battle with Cyrus II's army.

 

C. This chapter is included as another example of the arrogance of world rulers and their confrontation with YHWH who is the controller of history.

 

D. Belshazzar had confidence the fortifications of the city of Babylon could not be overcome. For a good discussion of the city see La Moine F. DeVries, Cities of the Biblical World, Hendrickson Publishers, 1997, pp. 13-21.

For a good brief discussion of neo-Babylon see Jack Finegan, Archaeological History of the Ancient Middle East, Westview Press, 1979, pp. 123-133.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 5:1-4
 1Belshazzar the king held a great feast for a thousand of his nobles, and he was drinking wine in the presence of the thousand. 2When Belshazzar tasted the wine, he gave orders to bring the gold and silver vessels which Nebuchadnezzar his father had taken out of the temple which was in Jerusalem, so that the king and his nobles, his wives and his concubines might drink from them. 3Then they brought the gold vessels that had been taken out of the temple, the house of God which was in Jerusalem; and the king and his nobles, his wives and his concubines drank from them. 4They drank the wine and praised the gods of gold and silver, of bronze, iron, wood and stone.

5:1 "Belshazzar" In Babylonian Bel-shar-usur means "Bel, protect the king" (BDB 1084). Bel means lord" and is another name for Marduk.

▣ "the king" Although his name was not found initially on any of the cuneiform lists of Babylonian kings, further archaeological studies have found him on cuneiform lists which call him the "son of the king" (i.e. Nabonidus' cylinder, see J. B. Pritchard, ANET, pp. 315-316)). Because he is called the son of Nebuchadnezzar in vv. 2,11,18,22, there has been much discussion about his true ancestry. Some possible theories are: (1) he was the adopted son of Nabonidus; (2) family terms have a wide latitude of meanings, as is common in Semitic languages; (3) Nabonidus may have married a daughter of Nebuchadnezzar II (Nitocris) in order to legitimatize his reign because he may not have been of the royal line (cf. R. P. Dougherty, Nabonidus and Belshazzar, pp. 63-80); or (4) some even assert that he married Nebuchadnezzar's queen.

▣ "held a feast" Possibly it was a state or religious holiday. In the face of the approaching Medo-Persian army it may have been a way of taking their minds off of the impending battle.

▣ "a thousand of his nobles" History gives many examples of large festivals given by eastern monarchs (cf. Dan. 3 [neo-Babylonian]; Esther 1 [Persian]).

5:2 "When Belshazzar tasted the wine" This either refers to (1) his beginning the traditional drinking period after the dinner or (2) the fact that he was already intoxicated.

▣ "he gave orders to bring the gold and silver vessels" Nebuchadnezzar II carried off the vessels from the house of YHWH in Jerusalem (cf. II Kings 24:13; 25:15), as he did from all national temples. Why Belshazzar would choose to specifically desecrate YHWH's sacred temple vessels is uncertain. Possibly, since there were hundreds of guests present plus his wives and concubines (cf. v. 3), all of the vessels from all of the conquered peoples' temples were procured for the drinking, but more probably because Jerusalem is mentioned specifically in verses 2 and 3. Belshazzar knew how YHWH had humbled Nebuchadnezzar (cf. Dan. 4), and he was simply acting out of spite (cf. v. 22).

▣ "his father" This could be literal (cf. Gen. 31:42), but probably it is used in the sense of "ancestor," "descendant" (cf. Ezra 5:12), or "previous royal leader" (BDB 1078, also the black Obelisk of Shalmaneser III calls Jehu "son of Omri"). Some examples show the term being used as grandfather (cf. Gen. 28:13; 32:9) and great grandfather (cf. I Kgs. 15:11).

▣ "the temple" The Jewish temple in Jerusalem was built by Solomon and is described in I Kgs. 6-8. It reflects the ancient portable tabernacle described in Exod. 25-27, 35-38.

▣ "his wives, and his concubines might drink from them" The Medes and the Persians did not allow women at state banquets (cf. Esther 1), but apparently the Babylonians did, at least on this occasion (Xenophon, Cyropaedia 5.2.28). To the Jewish mind of later scholars the presence of wives, and particularly concubines, would have been an aditional offense to YHWH. Most always men and women were segregated in the ancient Near East. This was a wild and extravagant party (cf. James M. Freeman, Manners and Customs of the Bible, p. 203).

In the Hebrew Bible the distinction between ‘wives" and "concubines" has to do with the inheritance rights of the children. Both are legally married to the king and live in the harem. The children of "wives" have full inheritance rights, while the children of "concubines" have only limited inheritance rights.

This is the Aramaic section of Daniel and the term "concubines" (BDB 1099) is from an Arabic root for "time," "note," or "song," therefore, the NJB translates it as "and the women who sang for him."

5:4 "praised the gods of gold and silver, of bronze, iron, wood, and stone" These are the same metals involved in the statue of chapter 2. From v. 23 we realize that these were idols (cf. Exod. 20:23; Deut. 4:28; 28:36,64; 29:17; Ps. 115:4-8; 135:15-18; Isa. 40:18-20; 44:9-20; 46:1-7). This phrase may imply that this banquet had religious or ritual connotations.

NASB (UPDATED) TEXT:5:5-9
 5Suddenly the fingers of a man's hand emerged and began writing opposite the lampstand on the plaster of the wall of the king's palace, and the king saw the back of the hand that did the writing. 6Then the king's face grew pale and his thoughts alarmed him, and his hip joints went slack and his knees began knocking together. 7The king called aloud to bring in the conjurers, the Chaldeans and the diviners. The king spoke and said to the wise men of Babylon, "Any man who can read this inscription and explain its interpretation to me shall be clothed with purple and have a necklace of gold around his neck, and have authority as third ruler in the kingdom." 8Then all the king's wise men came in, but they could not read the inscription or make known its interpretation to the king. 9Then King Belshazzar was greatly alarmed, his face grew even paler, and his nobles were perplexed.

5:5 "the lampstand" Bible readers are familiar with the lampstands of both the tabernacle (seven branched, cf. Exod. 25:31-40) and Solomon's temple (ten branched, cf. II Chr. 4:19-22). It is uncertain if this lamp from YHWH's temple (cf. Jer. 52:19) was brought to the party room along with the bowls or if this refers to one of the lamps, which normally lit the room. If it is YHWH's lampstand then the supernatural hand of revelation from heaven wrote its riddle right above this special holy item. Whichever is true the writing was placed in a conspicuous place where it was easily seen!

▣ "plaster of the wall of the king's palace" This is also the Aramaic word for "lime," "quicklime," or "plaster" (BDB 1086 and 162). From current archaeology we have learned that the main throne room in Babylon had white plaster on two walls.

▣ "the king saw the back of the hand that did the writing" Whether everyone saw the hand or just the king is uncertain. The word "hand" (BDB 1094) can mean "arm," "palm," or "finger." It was a human hand with an arm, possibly to the elbow (cf. Peter-Contesse, Ellington, A Handbook On The Book of Daniel, p. 134) or just to the wrist (cf. The Anchor Bible, vol. 23, p. 184).

5:6 This is an eyewitness account of the physical deterioration of the king in light of his drunkenness and the supernatural appearance of the hand (cf. v. 9). This also occurred to Daniel in 7:28.

▣ "his hip joints went slack" This is a metaphorical phrase describing fear (cf. Nahum 2:10; Ps. 69:23; Isa. 21:3), as is "knees began knocking together" (cf. Ezek. 7:17; 21:7; Nahum 2:10).

5:7 bring in the conjurers; the Chaldeans and the diviners" Again the impotence of Babylon's wise men is emphasized (cf. vv. 8,15). Apparently Daniel had retired from active service (cf. v. 11).

▣ "purple" The King James Version has "scarlet" and we must remember that the names of ancient colors varied greatly. Purple was the color of royalty (cf. Xenophon, Anabasis 1:5,8). Scarlet was very expensive cloth worn only by the very wealthy.

▣ "necklace of gold" Necklaces were symbols of rank and authority in the Ancient Near East(cf. Gen. 41:42; Song of Songs 4:9; Ezek. 16:11). However, the Aramaic phrase (BDB 1090 and 1087) might refer to a solid gold collar, designating rank, not a necklace at all.

▣ "third ruler of the kingdom" This word (BDB 1118) is very ambiguous. It can mean (1) simply a high official; (2) an army official; or (3) it may fit in with Belshazzar's co-reign with Nabonidus. He could only give third place to someone.

5:8 "they could not read the inscription" It is uncertain if the writing was in Aramaic or Hebrew. It seems that they should have been able to read the words, but possibly did not understand their meaning. The words may have been written in consonants only or, as the rabbis say, not horizontally, but vertically. It is obvious that Daniel was needed to interpret the words.

NASB (UPDATED) TEXT:5:10-12
 10The queen entered the banquet hall because of the words of the king and his nobles; the queen spoke and said, "O king, live forever! Do not let your thoughts alarm you or your face be pale. 11There is a man in your kingdom in whom is a spirit of the holy gods; and in the days of your father, illumination, insight and wisdom like the wisdom of the gods were found in him. And King Nebuchadnezzar, your father, your father the king, appointed him chief of the magicians, conjurers, Chaldeans and diviners. 12This was because an extraordinary spirit, knowledge and insight, interpretation of dreams, explanation of enigmas and solving of difficult problems were found in this Daniel, whom the king named Belteshazzar. Let Daniel now be summoned and he will declare the interpretation."

5:10 "the queen" The Septuagint adds a phrase that says that Belshazzar called the queen. This is because it was highly unusual for anyone to enter the king's presence without being summoned (cf. Esther 4:11). However, the queen-mother had a unique position in the royal court and could probably come and go at will. There has been much debate as to her identity: (1) Nebuchadnezzar's queen, (2) Nebuchadnezzar's daughter, or (3) one of Nabonidus' wives. Options #1 or 2 seem most likely because she knew of Daniel and his gifts.

5:11 "There is a man in your kingdom" Verse 7 is an example again of the failure of the Babylonian wise men to accurately know the heart and mind of the one true God. God did, however, provide a source of revelation, even to these Babylonian monarchs. That source was Daniel, one of the captives of Judah (cf. v. 13).

▣ "a spirit of the holy gods" See note at 4:8.

NASB"illumination, insight, and wisdom"
NKJV"light and understanding and wisdom"
NRSV"enlightenment, understanding and wisdom"
TEV"good sense, knowledge, and wisdom"
NJB"perception, intelligence and wisdom"

These three characterizations are meant to reflect Daniel's supernatural abilities to know and interpret visions, dreams, etc. (cf. v. 14). The next phrase, "the wisdom of the gods" accentuates Daniel's God-given gifts (cf. v. 12; 1:17,20).

▣ "appointed him chief of the magicians, conjurers, Chaldeans and diviners" See note at 1:20; 2:48, and 4:9.

NASB (UPDATED) TEXT:5:13-16
 13Then Daniel was brought in before the king. The king spoke and said to Daniel, "Are you that Daniel who is one of the exiles from Judah, whom my father the king brought from Judah? 14Now I have heard about you that a spirit of the gods is in you, and that illumination, insight and extraordinary wisdom have been found in you. 15Just now the wise men and the conjurers were brought in before me that they might read this inscription and make its interpretation known to me, but they could not declare the interpretation of the message. 16But I personally have heard about you, that you are able to give interpretations and solve difficult problems. Now if you are able to read the inscription and make its interpretation known to me, you will be clothed with purple and wear a necklace of gold around your neck, and you will have authority as the third ruler in the kingdom."

5:13 "'Are you that Daniel who is one of the exiles from Judah'" Notice that the king addresses him by his Hebrew name, not his Babylonian name. Also notice that it is mentioned that he is from Judah, the location of the very God that Belshazzar had offended (cf. verse 22).

▣ "'one of the exiles from Judah'" This phrase functions in two ways: (1) Belshazzar is asserting that Daniel is a captive Jewish person or (2) Daniel is a member and representative of YHWH's people; the YHWH who controls history and the destiny of kings (cf. 2:20-23; 4:17,32)!

▣ "'I personally have heard'" This refers to vv. 10-12.

NASB (UPDATED) TEXT:5:17-24
 17Then Daniel answered and said before the king, "Keep your gifts for yourself or give your rewards to someone else; however, I will read the inscription to the king and make the interpretation known to him. 18O king, the Most High God granted sovereignty, grandeur, glory and majesty to Nebuchadnezzar your father. 19Because of the grandeur which He bestowed on him, all the peoples, nations and men of every language feared and trembled before him; whomever he wished he killed and whomever he wished he spared alive; and whomever he wished he elevated and whomever he wished he humbled. 20But when his heart was lifted up and his spirit became so proud that he behaved arrogantly, he was deposed from his royal throne and his glory was taken away from him. 21He was also driven away from mankind, and his heart was made like that of beasts, and his dwelling place was with the wild donkeys. He was given grass to eat like cattle, and his body was drenched with the dew of heaven until he recognized that the Most High God is ruler over the realm of mankind and that He sets over it whomever He wishes. 22Yet you, his son, Belshazzar, have not humbled your heart, even though you knew all this, 23but you have exalted yourself against the Lord of heaven; and they have brought the vessels of His house before you, and you and your nobles, your wives and your concubines have been drinking wine from them; and you have praised the gods of silver and gold, of bronze, iron, wood and stone, which do not see, hear or understand. But the God in whose hand are your life-breath and your ways, you have not glorified. 24Then the hand was sent from Him and this inscription was written out."

5:17-21 This is a summary of God's sovereign dealings with Nebuchadnezzar II recorded in chapter 4.

5:17 Daniel forcibly (JUSSIVE and IMPERATIVE), but politely, rejects the king's offer of gifts, rewards, and position. Daniel can read the prophetic words. He knows the Babylonian kingdom is at an end! Daniel knew Belshazzar would be giving everything to Cyrus' army very soon.

5:18 "‘Nebuchadnezzar your father'" The term "father" can refer to descendants in Hebrew (Semitic) usage. See note at 5:2.

5:19 "'all the peoples, nations, and men of every language'" This is a hyperbole used to show the extent of the neo-Babylonian empire under Nebuchadnezzar II (cf. 3:4,7; 4:1; 5:19; 6:25).

Nebuchadnezzar exercised total control over a large part of the ancient Near East. He thought he was in a position of authority until the God of Judah stepped in (cf. vv. 20-21)!

5:20 This verse describes not only Nebuchadnezzar, but all of the Near Eastern potentates whom David served and prophesied about (cf. 2:7,8; 9:24-27; 11:12), including Belshazzar (cf. vv. 22-23).

5:21 "the Most High God" See Special Topic at 4:2.

5:22-23 The NIV Study Bible (p. 1308) notes that Belshazzar is condemned for three things.

1. He acted irreverently toward YHWH, not out of ignorance, but spite (v. 22).

2 He desecrated YHWH's name by using the holy vessels from the temple in Jerusalem for a drunken party.

3. He praised man-made idols instead of YHWH (v. 23b).

 

5:23 "but you have exalted yourself against the Lord of heaven" As Nebuchadnezzar was humbled by YHWH (cf. Dan. 4) so too, his descendant, Belshazzar, who had purposely violated the sanctity of YHWH's temple vessels.

▣ "you have praised the gods of silver and gold, of bronze, iron, wood and stone, which do not see, hear or understand" This contrasts the only living, ever-living God with the dead, dumb, and nonexistent idols (see note at 5:4).

▣ "the God in whose hand are your life-breath and your ways" The only source for life is YHWH (from the Hebrew VERB "to be," cf. Exod. 3:14). He is the controller of events, kings, and nations. This truth is mentioned in the Prophets (e.g. Jer. 10:23), but most often in Wisdom Literature (cf. Job 31:4; Ps. 139; Prov. 20:24).

NASB (UPDATED) TEXT:5:25-28
 25Now this is the inscription that was written out: MENE MENE TEKEL UPHARSIN. 26"This is the interpretation of the message: 'MENE'—God has numbered your kingdom and put an end to it. 27'TEKE'—you have been weighed on the scales and found deficient. 28'PERES'—your kingdom has been divided and given over to the Medes and Persians."

5:25 "MENE, MENE, TEKEL, UPHARSIN" These NOUNS were apparently the names for ancient weights and measures. Daniel turns them into VERBS to interpret their meaning. The term MENE (BDB 1101) is a word which means "to number." Literally, it is a particular weight called a "mina," (cf. I Kings 10: 17; Ezra 2:69; Neh. 7:71, 72).

The second term, TEKEL (BDB 1118), is the Hebrew "shaqal" which means "to weigh" and is apparently the Aramaic form of the Hebrew weight "shekel."

The word UPHARSIN (BDB 1108) means "to break or divide." The "U" is simply the connective "and." We have found from archaeological discovery that the basic root word "peres" means a half-weight. Therefore, these terms are of descending weights. However, Daniel interprets them as VERBS, vv. 26-28. This last one may be a play on the word "Persian," (i.e. paras, cf. verse 28).

Scholarship of the past century thought that the title Darius the Mede (cf. 5:31) demanded a separate Median Empire and that the order of the four kingdoms in Daniel should be Babylon, Media, Persia, and Greece (e.g. Milton S. Terry, Biblical Hermeneutics, pp. 418-426). However, the term "divided" (cf. v. 28) could refer to the third empire as being a combination of Medo-Persia with Persia being the dominant group (cf. 8:20). This would then make Rome the fourth empire with the coming of the Messiah to set up a kingdom occurring during this period. This scenario fits history and Scripture much better.

5:28 "the Medes and the Persians" This shows the historicity of the book of Daniel. Once Cyrus II became the monarch of the Fertile Crescent, the order was changed to the Persians and the Medes instead of the Medes and Persians (cf. J. C. Whitcomb, Darius the Mede, p. 127). This phrase also shows that these two empires are seen as one entity in Daniel.

NASB (UPDATED) TEXT:5:29
 29Then Belshazzar gave orders, and they clothed Daniel with purple and put a necklace of gold around his neck, and issued a proclamation concerning him that he now had authority as the third ruler in the kingdom.

5:29 "he now had authority as the third ruler in the kingdom" These three (triumvir) would be: Nabonidus (absent), Belshazzar (co-regent), and Daniel.

NASB (UPDATED) TEXT:5:30-31
 30That same night Belshazzar the Chaldean king was slain. 31So Darius the Mede received the kingdom at about the age of sixty-two.

5:30 "That same night" From the histories of both Herodotus (1.190-191) and Xenophon (Cyropaedia 7.5) we know the date was October 12, 539 b.c.

▣ "the Chaldean king" The term "Chaldean" is used in an ethnic sense (cf. 9:1 and Herodotus) in this text, but as a class of wise men or astrologers in 2:2,4,5,10 (twice); 3:8; 4:7; 5:7,11. The Babylonians themselves never used the term in an ethnic sense in their own documents, but the Assyrians did.

5:31 "Darius the Mede" This person is unknown to extra-biblical history. There have been two predominant theories.

1. Darius means "royal one" (in the Avesta "dar," which may be a throne name like Hadad for Syria, Pharaoh for Egypt, and Abimelech for Philistia) and is another name for Cyrus II (the Great), who was also about sixty years of age. For the first year of their reign eastern monarchs often used a throne name (i.e. Tiglath Pileser III was known as Pul and Shalmaneser V was known as Ululai, cf. Joyce G. Baldwin, Daniel, The Tyndale Old Testament Commentaries, p. 127, footnote #5). Cyrus was half Median by race and took the title "king of the Medes" at his defeat of Astyages (Cyrus' father-in-law), king of Media, in 549 b.c. (D. J. Wiseman, Darius" in The New Bible Dictionary, p. 293 and Notes on Some Problems in the Book of Daniel, pp. 12ff). The Septuagint in 11:1 substitutes "Cyrus" for "Darius the Mede."

2. The Nabonidus Chronicle mentions two Medo-Persian military leaders active in the fall of the city of Babylon—Ugbaru and Gubaru (cf. J. C. Whitcomb, Darius the Mede, pp. 5ff). Ugabru was a military leader of Cyrus' forces who captured the city of Babylon (539 b.c.), but in the campaign he was wounded and died several weeks later. Another person with a similar name, Gubaru, was also a military leader. It was he, not Ugbaru, who was appointed by Cyrus as governor of the city (maybe province) of Babylon, an office he held for many years (The Zondervan Pictorial Encyclopedia of the Bible, vol. 2, p. 17 and R. K Harrison, Introduction to the Old Testament, pp. 341-347).

 

▣ "received the kingdom" It is uncertain if this means that he received (BDB 1110, Pael PERFECT) the kingdom from God or from Cyrus II (cf. 9:1).

▣ "the age of sixty-two" It is quite obvious that Daniel is attempting to identify Darius, both with his racial lineage and his age. We know more about Darius than we do about many other persons mentioned in the Book of Daniel. Obviously, he was an historical person.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is there such a historical problem with the name Belshazzar?

2. How is Belshazzar related to Nebuchadnezzar II?

3. Why did Belshazzar choose YHWH to make sport of?

4. Who is the queen mentioned in verse 10?

5. Why could not the wise men of Babylon read the handwriting on the wall?

6. Explain the meaning of the words written on the wall in verse 25.

7. Who is Darius the Mede?

Copyright © 2012 Bible Lessons International

Daniel 6

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV NRSV TEV NJB
The Plot Against Daniel Daniel in the Lions' Den Daniel in the Pit of Lions The Satraps Resent Daniel's Promotion
6:1-9 6:1-5 6:1-5  
      6:2-10 (1-9)
Daniel in the Lions' Den 6:6-9 6:6-10  
6:10-17 6:10-13   Daniel Continues to Pray
    6:11-12a 6:11-16 (10-15)
    6:12b  
    6:13  
  6:14-15 6:14-15  
  6:16-18 6:16-18 Daniel is Thrown to the Lions
Daniel Saved from the Lions     6:17-25 (16-24)
6:18-23      
  6:19-24 6:19-20  
    6:21-22  
Darius Honors Daniel   6:23-24  
6:24      
6:25-27 6:25-28 6:25a  
    6:25b-27 The King's Profession of Faith
      6:26-28 (25-27)
6:28   6:28  
      6:29 (28)

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:6:1-5
 1It seemed good to Darius to appoint 120 satraps over the kingdom, that they would be in charge of the whole kingdom, 2and over them three commissioners (of whom Daniel was one), that these satraps might be accountable to them, and that the king might not suffer loss. 3Then this Daniel began distinguishing himself among the commissioners and satraps because he possessed an extraordinary spirit, and the king planned to appoint him over the entire kingdom. 4Then the commissioners and satraps began trying to find a ground of accusation against Daniel in regard to government affairs; but they could find no ground of accusation or evidence of corruption, inasmuch as he was faithful, and no negligence or corruption was to be found in him. 5Then these men said, "We will not find any ground of accusation against this Daniel unless we find it against him with regard to the law of his God."

6:1 "one hundred and twenty satraps over the kingdom" When compared with later Persian documents the number of these satraps is inappropriately large. In Persia there were usually only 20 to 30, but in the book of Esther there is also a large number (compare 1:1 with 8:9) of governmental officials.

We know so little about the different types or levels of governmental officials at this time that any kind of dogmatism is unwise and inappropriate.

▣ "Darius" See note at 5:31.

▣ "satraps" This word (BDB 1080) is used often in later Persian documents and many commentaries have used it to support a later date for the writing of Daniel (i.e. the Maccabean period). However, the word is an old Persian term, kshathrapan, which becomes satarpanu in some cuneiform texts (cf. The Zondervan Pictorial Encyclopedia of the Bible, vol. 2, p. 18). Therefore, its usage cannot be used as evidence for a late date.

▣ "over the whole kingdom" If Darius (cf. 5:31) refers to Cyrus, then "the whole kingdom" refers to the entire Medo-Persian Empire and 120 satraps is not unusual. But if it refers to Gubaru (a Median general in Cyrus' army which captured the city of Babylon), then the kingdom would refer to the province of Babylon; also, "satrap" would refer to lesser governmental officials, not the word's later usage in Persian documents.

6:2

NASB"three commissioners"
NKJV"three governors"
NRSV, NJB"three presidents"
TEV------

Brown, Driver, and Briggs Lexicon (BDB 1104) says the origin of the term is dubious, but that it refers to "overseer" or "chief" (from a Persian word for "head").

The term "three" may be related contextually to 5:7,16,29. At this point these three chief overseers are unknown to secular history.

▣ "and that the king" This could refer to (1) Cyrus or (2) Gubaru whom Cyrus appointed governor of Babylon. However, the title "king" fits Cyrus much better (cf. Joyce G. Baldwin, Daniel IVP, p. 127, note #5). The main problem of this identification is that Cyrus was not son of Ahasuerus, but of Cambyses, king of Anshan. On this issue scholars must await more archaeological evidence.

▣ "might not suffer loss" This is the use of the Aramaic word for "injury," used metaphorically for political interest (cf. Ezra 4:22; Esther 7:4).

6:3 "this Daniel began to distinguish himself" This phrase begins with the DEMONSTRATIVE PRONOUN "this" (cf. vv. 5,28), which is typical of Persian style, but also is a way to accentuate Daniel's giftedness (cf. 1:17,20; 2:21,23). He was probably between eighty and ninety years of age at this point.

▣ "the king planned to appoint him over the entire kingdom" This parallels what Pharaoh did to Joseph in Gen. 41:40. There are many similarities between Joseph and Daniel.

This imminent promotion of a Hebrew exile over Median and Persian administrators will cause the actions of v. 4.

6:4 "trying to find grounds of accusation against Daniel in regard to government affairs" The same motives that led the Chaldean officials to accuse the three Hebrew youths in Daniel 3 are apparently the same motives that caused these officials to try and find accusations against Daniel (cf. v. 13).

6:5 "unless we find it against him in regard to the law of his God" These administrators were wise enough to realize that the only area in which Daniel could be accused was in his loyalty to the Hebrew faith.

NASB (UPDATED) TEXT:6:6-9
 6Then these commissioners and satraps came by agreement to the king and spoke to him as follows: "King Darius, live forever! 7All the commissioners of the kingdom, the prefects and the satraps, the high officials and the governors have consulted together that the king should establish a statute and enforce an injunction that anyone who makes a petition to any god or man besides you, O king, for thirty days, shall be cast into the lions' den. 8Now, O king, establish the injunction and sign the document so that it may not be changed, according to the law of the Medes and Persians, which may not be revoked." 9Therefore King Darius signed the document, that is, the injunction.

6:6 "came by agreement to the king" The VERB (Haphel PERFECT) is rare both in Aramaic and Hebrew. It can mean (1) "in harmony"; (2) "thronged" (NKJV, JPSOA, BDB 1112); or (3) in the Psalms (cf. 2:1; 55:15) the Hebrew counterpart is used for a treacherous conspiracy, which seems to be the implication here.

▣ "live forever" This is a standard hyperbole addressing the king (cf. 2:4; 3:9; 5:10; 6:6,21). In 4:34; 6:26; and 12:7 the phrase is used in a theological sense of YHWH, the "I Am" (cf. Exod. 3:14 from the Hebrew VERB "to be"). He is the ever-living, only-living One (cf. v 20)!

6:7 These government officials appealed to the egotism and pride of the king. Quite often leaders are susceptible to this trickery.

▣ "that anyone who makes petition to any god or man besides you, O king" This was highly unusual for a Persian monarch to assume the status of deity because the Persian religion (Zoroastrians) believed in two deities, an eternal dualism existed between good and evil, between the Ahura Mazda and the Angra Mainyu. So how this king could possibly usurp divine attributes is historically uncertain. The plotters may have used the first ascension year of Cyrus as an opportunity to impose a loyalty-type oath (hyperbole).

▣ "the lions' den" See note at 6:17.

6:8 "the law of the Medes and Persians" This same binding legal status of the decrees of the Medo-Persian kings as being unchangeable is found in vv. 12,15,17; Esther 1:19; 8:8; and Diodorus Siculus 17:30.

The Medes are mentioned first here as in 8:20. Persia was the dominant partner and very soon after Cyrus' defeat of Babylon he began to be called King of Persia. The order of these terms shows the historicity of Daniel. The order is reversed in Esther 1:19.

The prophets also combined Media and Persia as one entity as the parallelism of Isa. 21:2 (Elam and Media) clearly shows. Some scholars refer to Isa. 13:17 and Jer. 51:11,28 as an attempt to show that the prophets falsely saw Media as a separate empire (cf. NAB p. 1096), an error which they assert that Daniel followed.

Also note that Darius the Mede is subject to the laws of the Medes and Persians, which would not be true if Media was a separate, independent empire.

NASB (UPDATED) TEXT:6:10-13
 10Now when Daniel knew that the document was signed, he entered his house (now in his roof chamber he had windows open toward Jerusalem); and he continued kneeling on his knees three times a day, praying and giving thanks before his God, as he had been doing previously. 11Then these men came by agreement and found Daniel making petition and supplication before his God. 12Then they approached and spoke before the king about the king's injunction, "Did you not sign an injunction that any man who makes a petition to any god or man besides you, O king, for thirty days, is to be cast into the lions' den?" The king replied, "The statement is true, according to the law of the Medes and Persians, which may not be revoked." 13Then they answered and spoke before the king, "Daniel, who is one of the exiles from Judah, pays no attention to you, O king, or to the injunction which you signed, but keeps making his petition three times a day."

6:10 "Now when Daniel knew the document was signed" Daniel was not taken off guard, but he was more loyal to his lifestyle faith (cf. vv. 15,20) than to the comings and goings of these jealous political leaders and their schemes.

▣ "(now in his roof chamber he had windows open toward Jerusalem)" These roof chambers were used as summer sleeping quarters (cf. James M. Freeman, Manners and Customs of the Bible, pp. 171-172). Apparently for Daniel it was a place of where he prayed three times a day facing the ancient, destroyed city of Jerusalem (cf. I Kgs. 8:44,48; II Chr. 6:34,38; Ps. 28:2; 138:2).

▣ "he continued kneeling on his knees" The normal position of Jewish prayer is standing with the hands and head lifted to heaven with the eyes open (in dialog with God). Sometimes kneeling was done for urgency (cf. I Kgs. 8:54; II Chr. 6:13; Ezra 9:5; Ps. 95:6: Isa. 45:23).

▣ "three times a day" This phrase reflects the daily times of prayer in the temple in Jerusalem. Traditionally Jews prayed at the time of the morning (Ps. 5) and evening (cf. 9:21; Ps. 4) sacrifice (called the Continual, Exod. 29:39; Num. 28:1-8,10,15,23-24), as well as at noon (cf. Ps. 55:17). Daniel commemorated the ritual moments of the destroyed temple's schedule in his private prayer.

6:11 "came by agreement" This is the same Aramaic word used in vv. 6 and 15 for their coming before the King.

6:13 "who is one of the exiles from Judah" Racial and religious prejudices are used to attack Daniel.

NASB (UPDATED) TEXT:6:14-15
 14Then, as soon as the king heard this statement, he was deeply distressed and set his mind on delivering Daniel; and even until sunset he kept exerting himself to rescue him. 15Then these men came by agreement to the king and said to the king, "Recognize, O king, that it is a law of the Medes and Persians that no injunction or statute which the king establishes may be changed."

6:14 The King realizes that he has been used in a scheme to destroy Daniel (cf. v. 24), but is powerless (cf. vv. 16,18,19) in the legal circumstances to forestall his own royal edict (cf. vv. 12,15).

NASB (UPDATED) TEXT:6:16-18
 16Then the king gave orders, and Daniel was brought in and cast into the lions' den. The king spoke and said to Daniel, "Your God whom you constantly serve will Himself deliver you." 17A stone was brought and laid over the mouth of the den; and the king sealed it with his own signet ring and with the signet rings of his nobles, so that nothing would be changed in regard to Daniel. 18Then the king went off to his palace and spent the night fasting, and no entertainment was brought before him; and his sleep fled from him.

6:16

NASB, NKJV"Your God. . .will Himself"
NRSV,
NASB margin,
NAB"May your God. . .deliver you"
TEV"May your God. . .rescue you"
NJB"Your God. . .will have to save you"

Aramaic grammar determines that this phrase is INDICATIVE, not JUSSIVE (NRSV, NAB), with an emphasis on "your God" (cf. Anchor Bible, vol. 23, p. 195). Again, the impotence of earthly monarchs is contrasted with the power and authority of the God of Judah (cf. 3:17,28).

6:17 "the stone was brought and laid over the mouth of the den" Lions were kept for the hunting pleasure of near Eastern royalty. Death by being thrown to wild animals was a common method of execution by the royal courts of the Ancient Near East and East. Apparently the den was an underground pit with two entrances, one from the top (cf. v. 23) and one from the bottom. Again, the fall should have killed him (cf. 3:20), much less the hungry lions.

6:18 "the king went off to his palace and spent the night fasting" This was not necessarily religious fasting, but simply the anxious worrying of a man who knew he had been tricked into doing evil to an innocent (cf. v. 22) faithful (and a very effective) servant.

▣ "no entertainment was brought before him" There has been much discussion about this Aramaic word (BDB 1087). There are several theories: (1) Eben-Ezra, John Calvin, and NKJV believe it means "play music" from the root "to strike"; (2) the Hebrew counterpart means "to thrust," therefore, possibly "dancers"' (3) the Peshitta has the word "food" (from dining table); (4) Martin Luther and the RSV have "diversions "or "pleasure"; and (5) the NJB, from a possible Arabic root, has "sexual pleasure" or "concubines."

▣ "his sleep fled from him" This is an Aramaic idiom (cf. Esther 6:1).

NASB (UPDATED) TEXT:6:19-24
 19Then the king arose at dawn, at the break of day, and went in haste to the lions' den. 20When he had come near the den to Daniel, he cried out with a troubled voice. The king spoke and said to Daniel, "Daniel, servant of the living God, has your God, whom you constantly serve, been able to deliver you from the lions?" 21Then Daniel spoke to the king, "O king, live forever! 22My God sent His angel and shut the lions' mouths and they have not harmed me, inasmuch as I was found innocent before Him; and also toward you, O king, I have committed no crime." 23Then the king was very pleased and gave orders for Daniel to be taken up out of the den. So Daniel was taken up out of the den and no injury whatever was found on him, because he had trusted in his God. 24The king then gave orders, and they brought those men who had maliciously accused Daniel, and they cast them, their children and their wives into the lions' den; and they had not reached the bottom of the den before the lions overpowered them and crushed all their bones.

6:19 This verse shows the King's anxiety!

6:20 "‘servant of the living God'" This is a play on the root word "YHWH," which is the CAUSATIVE form of the Hebrew VERB "to be," which implies the "ever-living, only-living God" (cf. Exod. 3: 14). See note at 6:6.

▣ "been able to deliver you from the lions" Here is that wonderful play on the title for God "the God who is able" (cf. Dan. 3:17,29; Rom. 16:25; Eph. 3:20; Jude 24). Nothing is too difficult for YHWH (cf. Jer. 32:17). This whole book is about God's sovereignty and willingness to respond to those who trust Him (e.g. 3:28). Chapters 3 and 6 are lexically and theologically parallel.

6:22 "'my God sent His angel'" The Bible seems to teach the existence of guardian angels (national, cf. Num. 20:16; Isa. 63:9; and individual, cf. Gen. 48:16; Dan. 3:28; 6:22; Matt. 18:10; Acts 12:15; Heb. 1:14), as well as the indwelling Holy Spirit (cf. Jer. 31:31-34; John 14:23; Rom. 8:9,11; I Cor. 3:16; 6:19; II Cor. 6:16; II Tim. 1:14).

▣ "shut the mouth of the lions" This is both literal (cf. Heb. 11:33 and I Maccabees 2:59-60), but also metaphorical (cf. Ps. 22:21; II Tim. 4:17).

▣ "'inasmuch as I was found innocent before Him'" Daniel acknowledges the OT concept of "merit" (cf. Deut. 27-29). Daniel was faithful; God was faithful. Yet Judah and Israel had long experienced God as faithful even when they were not. However, God's longsuffering came to an end in the Assyrian and Babylonian exiles. Yet YHWH would restore them to the Promised Land (Cyrus' edict of 538 b.c.). The New Covenant of Jer. 31:31-34 (cf. Ezek. 36:22-38) acknowledges humanity's inability to keep the covenant. The New Covenant will be based, not on human innocence or merit, but on YHWH's gracious character and His Messiah's innocence and merit!

6:23 "no injury whatever was found on him" This is parallel to Dan. 3:27.

▣ "because he had trusted in his God" It was not Daniel's innocence (cf. v. 22) that brought about his deliverance, but his faith ("trusted" BDB 1081, Haphel PERFECT) in YHWH (cf. Dan. 3:28). This same truth is recurrent throughout the OT (cf. I Chr. 5:20; II Chr. 20:20; Ps. 9:10; Isa. 26:3). This great truth becomes the key to Paul's emphasis on justification by faith in Rom. 4:3 and Gal. 3:6, which he anchors in Gen. 15:6.

6:24 "and they cast them, their children and their wives into the lions' den" This type of family-wide punishment is known in Persia from Herodotus 3.119. This is the Hebrew concept of corporality: (1) Adam and Eve's sin affects all humans (cf. Gen. 3); (2) Korah's rebellion in Num. 16:25-33; (3) Achan's sin in Josh. 7 affected the whole Israeli army and the death of his family and cattle. This same idea of corporality can be seen in Esther 9:10-14. The NT counterpart is Rom. 5:12-21.

6:24 "the lions overpowered them" Daniel's deliverance was not attributable to lions that were not hungry!

NASB (UPDATED) TEXT:6:25-27
 25Then Darius the king wrote to all the peoples, nations and men of every language who were living in all the land: "May your peace abound! 26I make a decree that in all the dominion of my kingdom men are to fear and tremble before the God of Daniel;
 For He is the living God and enduring forever,
 And His kingdom is one which will not be destroyed,
 And His dominion will be forever.
  27He delivers and rescues and performs signs and wonders
 In heaven and on earth,
 Who has also delivered Daniel from the power of the lions."

6:25-27 This is very similar to Nebuchadnezzar's words in chapter 2:46-48; 3:28,29 and 4:3,34-35. All of these texts were probably penned by one of the four Jewish exiles. It does not imply personal faith on the part of Darius, but the overwhelming sense of the power of God which these poly-theists experienced!

6:25 "all the peoples, nations, and men of every language" This is parallel to Nebuchadnezzar's edicts in 3:29; 4:1 and Daniel's comment in 5:19 and his vision in 7:14.

It is interesting that the unchangeable edict of the Medo-Persian ruler is obviously modified in honor of YHWH's sovereignty.

6:28 "in the reign of Darius and in the reign of Cyrus the Persian" The footnote reading in the NIV Study Bible, "of Darius, that is, the reign of Cyrus," clearly shows that the Aramaic text (as well as the explicative waw usage in an epexegetical way) is capable of seeing these two kings as one in the same person (cf. Joyce G. Baldwin, Daniel, IVP, p. 132 and D. Winton Thomas, ed. Documents From Old Testament Times, p. 83).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Was Darius a believer?

2. What lessons do we learn for our lives from this chapter?

3. Discuss the issue of guardian angels.

4. Discuss the concept of corporality.

5. Explain the theological significance of v. 26.

Copyright © 2012 Bible Lessons International

Daniel 7

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV NRSV TEV NJB
Visions of the Four Beasts The Vision of the Four Beasts Daniel's Vision of the Four Beasts The Vision of the Beasts, the One Most Venerable and the Son of Man
7:1-8 7:1-14 7:1-2a 7:1-7
    7:2b-4  
    7:5  
    7:6  
    7:7-8  
Vision of the Ancient of Days   The Vision of the One Who Has Been Living Forever 7:8-10
7:9-12   7:9-10  
    7:11-12 7:11-14
7:13-14   7:13-14  
Daniel's Vision Interpreted   The Visions are Explained The Interpretation of the Vision
7:15-22 7:15-18 7:15-18 7:15-28a
  7:19-22 7:19-20  
    7:21-22  
7:23-25 7:23-27 7:23-27  
7:26-28      
  7:28 7:28  
      7:28b

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

TEXTUAL INSIGHTS

A. Chapters 2, 7 and 8 are related as they reveal a sequence of four coming Gentile kingdoms and a fifth eternal divine kingdom. See Contextual Insights at chapter 8.

 

B.  Chapter 2    Chapter 7 Chapter 8
  1.  
2.  
3.  
4. 
5.  		 gold, v. 32
silver, v. 32
bronze, v. 32 
iron/clay, v. 33 
stone (Messianic), v. 34		 winged lion, v. 4
bear, v. 5 
winged leopard, v. 6
fierce beast, v. 7
Son of Man (Messianic), v. 13
ram, vv. 3-4
goat, vv. 5-8
 

C. The kingdoms seem to be:

1. neo-Babylonian (1:38)

2. Medo-Persia (8:20)

3. Greece (8:20)

4. Rome (implication)

5. the Eternal Kingdom of God (2:45)

 

D. These Gentile kingdoms became progressively anti-God. It is surprising that these kingdoms, which seem to be in chronological order (cf. v. 17, are crushed simultaneously (cf. 2:35,45). This crushing represents God's ultimate and complete victory (cf. 2:44; 7:14,18,27), not that all these empires have to be in power or in existence at the same time (cf. vv. 11-12).

God's complete control and sovereignty of all historical events, both individual and national is the theological theme of the book of Daniel.

E. This chapter continues the Aramaic section, which unites the two obvious literary divisions (chapters 1-6 and 7-12) of Daniel. Chapters 2-7 are addressed to Gentile rulers and deal with Gentile nations so they are addressed in Aramaic. The remaining chapters are addressed specifically to God's people and are in Hebrew.

 

F. This begins the visions of Daniel which overlap the events of Daniel 1-6. These visions have an affinity in genre to both Hebrew prophecy and apocalyptic literature (which began in Isaiah, but is fully developed in Daniel 7-12 and Zechariah).

 

G. The poetic sections of this chapter (vv. 9-10; 13-14) are the theological heart of the book. They capsule God's eternal purpose and plan for human redemption—the Messiah! They speak of victory through suffering for the saints of the Highest One (cf. vv. 21-22,25,27).

This text (especially vv. 13-14) is the origin of Jesus' use of the phrase "Son of Man," which reveals His true humanity and divinity (cf. John 1:1-14; Phil. 2:6-11; Col. 1:15-18; Heb. 1:1-3; I John 4:1-3).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:7:1-8
 1In the first year of Belshazzar king of Babylon Daniel saw a dream and visions in his mind as he lay on his bed; then he wrote the dream down and related the following summary of it. 2Daniel said, "I was looking in my vision by night, and behold, the four winds of heaven were stirring up the great sea. 3And four great beasts were coming up from the sea, different from one another. 4The first was like a lion and had the wings of an eagle. I kept looking until its wings were plucked, and it was lifted up from the ground and made to stand on two feet like a man; a human mind also was given to it. 5And behold, another beast, a second one, resembling a bear. And it was raised up on one side, and three ribs were in its mouth between its teeth; and thus they said to it, ‘Arise, devour much meat!' 6After this I kept looking, and behold, another one, like a leopard, which had on its back four wings of a bird; the beast also had four heads, and dominion was given to it. 7After this I kept looking in the night visions, and behold, a fourth beast, dreadful and terrifying and extremely strong; and it had large iron teeth. It devoured and crushed and trampled down the remainder with its feet; and it was different from all the beasts that were before it, and it had ten horns. 8While I was contemplating the horns, behold, another horn, a little one, came up among them, and three of the first horns were pulled out by the roots before it; and behold, this horn possessed eyes like the eyes of a man and a mouth uttering great boasts."

7:1 "in the first year of Belshazzar" This shows that the book is not written in chronological order (cf. chapter 5, which is the fall of the city of Babylon in Oct. of 539 b.c.). The date mentioned in the text would be about 552-551 b.c., which is fourteen years after chapter 5. The Aramaic section of Daniel goes from 2:4 through 7:28, which marks it as a literary unit. Therefore, we must relate chapter 7 with what goes before, as well as with what follows.

▣ "Daniel saw" It is interesting that chapters 1-6 are written in the third person, as is 7:1, but the first person predominates chapters 7-12 (e.g. 7:2,6,7,8,9,11[twice],13,15,16,19,21,28).

▣ "a dream and visions" In chapters 1-6 the dreams were given to Gentile rulers, which is rare in the OT (cf. Pharaoh and Joseph), but in chapters 7-12 the revelations from YHWH come to Daniel.

The apparent distinction between dreams and visions is not the level of inspiration, but whether one is asleep or awake, unconscious or conscious. In this context Daniel is obviously in bed, but it is unspecified if he was asleep. In this context the two terms are synonyms of God's special revelations to Daniel about how these Gentile empires will affect the people of God.

NASB"the summary"
NKJV"the main facts"
NRSV------
TEV"a record of"
NJB------
NIV"substance"

This is an idiom from the Aramaic word for "head" (BDB 1112) used twice in this verse, once literally and once idiomatically. The footnote of NKJV has "literally ‘head' (or chief) of the words." This Aramaic term is used in several senses in the OT.

1. head of

a. head of man, Dan. 3:27

b. head of image, Dan. 2:32,38

c. head of beast, Dan. 7:6,20

2. seat of visions, Dan. 2:28; 4:2,7,10; 7:1,15

3. chief, Ezra 5:10

4. summary, Dan. 7:1 (BDB 1112)

5. The Anchor Bible Commentary, vol. 23, p. 205, speculates that this may mean "beginning" since v. 28 uses an idiom for the conclusion (cf. E. J. Young, The Prophecy of Daniel, p. 141, who says this is possible, but not likely).

From Daniel's style of writing the two phrases in v. 1b ("wrote" and "related") are parallel with no distinction. Notice the next verse, "answered and said," typifies the repetitive style of Daniel.

7:2 "the four winds of heaven" Four is the biblical symbolic number for the world (i.e. the four corners of the earth, cf. Dan. 8:8; 11:4; Zech. 2:6; 6:5). This has been interpreted as (1) universal divine knowledge (cf. Zech. 1:8-11; 6:1-8); (2) a gathering of angels (cf. Isa. 11:12; Matt. 13:41; 24:31; Mark 13:27); or (3) destroying angels (cf. Jer. 49:36; Zech. 2:6; Rev. 7:1; 9:14-15). This and similar phrases are a metaphor for God's activity in the world (where "four" is combined with "winds," "corners," "angels"). God knows and allows/controls all activity on planet earth (apocalyptic theology).

▣ "were stirring up" God was active in sending the "four winds of heaven" to disrupt earthly activities. This chapter is yet another emphasis on God's control of history and nations.

▣ "the great sea. . .the sea" There have been several theories of the meaning of this phrase: (1) it refers literally to the Mediterranean Ocean (cf. Num. 34:6, 7; Joshua 9:1) (2) it refers metaphorically to the nations of the earth (cf. v. 17; Ps. 65:7; Isa. 17:12-13; 57:20; Rev. 17:15); or (3) it refers to the initial watery chaos which was part of creation (cf. Gen. 1:2; 7:11; 49:25; Ps. 36:6; Isa. 51:10; Amos 7:4). As always context determines meaning. Here it refers to the known world of the ancient Near East, that part of the world which affects the people of God and the Promised Land.

7:3 "and four great beasts were coming up from the sea, different from one another" This seems to imply simultaneous kingdoms (cf. v. 12 and 2:44), but the extended contexts of chapters 2 and 8 demand sequential kingdoms.

There are several aspects to this description that would have intensified a negative Jewish reaction to this vision.

1. The great surging ocean would have been fearful to those accustomed to the semi-arid life of Palestine. Jews never were extensively involved in ocean trade. Even Solomon's fleet was manned by foreigners (Phoenicians).

2. Predatory, Levitically unclean animals were attacking humanity.

3. Animals of composite types would violate the "after their kind" of Gen. 1.

4. The inhumanity of these pagan empires (especially the fourth empire, cf. vv. 7,23)

5. The blasphemy of the little horn against God (cf. v. 8,11,20,25)

 

7:4 "the first was like a lion" Notice the word "like" used here is from an Aramaic PREPOSITION. This same idea is repeated in v. 5, but with the Aramaic word demah (cf. 3:25). In v. 6 the PREPOSITION is used again. The whole point is that what Daniel saw was not real earthly animals, but similar to known animals with different physical attributes (i.e. winged lion, winged leopard). These are apocalyptic symbols of rulers and empires.

SPECIAL TOPIC: LIONS IN THE OT

▣ "which had wings like an eagle" The Babylonian army is described as a swooping eagle (cf. Jer. 49:22: Ezek. 17:3: Hab. 1:8). This was a metaphor to describe the speed of their advance.

▣ "its wings were plucked" This is a metaphor of military defeat. These powerful, national armies seemed invincible, but in reality they were still just human armies.

Notice how often in this verse divine action is directed toward the Gentile empire: "wings were plucked" (BDB 1101, Piel PERFECT); "it was lifted up" (BDB 1102, Piel PERFECT); "made to stand" (BDB 1110, Hoph PERFECT); and "human mind also was given to it" (Piel PRESENT) [this is true of "was raised up on one side," cf. v. 5]. God is in complete control (cf. 2:20). Some commentators believe that these actions reflect Nebuchadnezzar's madness in chapter 4. Although this is possible, again interpreters must be careful of trying to find a historical referent to all the details of Daniel's visions.

▣ "made to stand on two feet like a man; a human mind also was given to it" Some commentators think this refers to (1) Nebuchadnezzar's madness and restoration of chapter 4 or (2) the barbaric Chaldeans becoming more civilized and cultured after their initial conquest (i.e. affected by Sumerian culture).

However, the phrase is very ambiguous and may simply be an apocalyptic detail which was never meant to have a historical fulfillment. This powerful empire existed and was destroyed, making room for the next empire from the ancient Near East.

7:5 "a bear" This is another powerful predator of the Near East, which is used often in the OT paralleled with lion (cf. I Sam. 17:34,36,37; Prov. 28:15; Amos 5:19; Rev. 13:2). Several Scriptures describe the fierceness of a bear with cubs (cf. II Sam. 17:8; Prov. 17:12; Hos. 13:8).

This refers to the Medo-Persian Empire (cf. 8:21). Possibly the "raised on one side" may refer to (1) the supremacy of Persia (see note at 5:28) or (2) preparing to attack again, even though it was still eating the last victim (a metaphor of unsatiated power and military destruction).

▣ "three ribs" The NRSV and NAB translate this Aramaic term as "tusks" (Hebrew BDB 854, Aramaic form BDB 1106). This probably comes from the basic meaning of the Hebrew counterpart, taken frm the Arabic "curved." But also other usages of the Hebrew root are a play on the word "side" (i.e. rib of a hill, side chambers, rib of a tree or plank, BDB 854).

The controversy over the etymology of this term is related to its use in Gen. 2:21-22. The New International Dictionary of OT Theology and Exegesis, vol. 3, p. 811, gives an alternate possibility of the term "rib," as being confused with the Sumerian term for "life." How this would affect this verse in Daniel is uncertain.

This is a parallel to the ram of 8:4, where the ribs may relate to the three directions or areas of conquest: Babylon to the West, Lydia to the North, and Egypt to the South. Ben Ezra thinks they refer to three cities which were conquered. We know from historical records that Medo-Persia did not have many conquests to the East until the reign of Darius I Hystapes.

NASB, NKJV"thus they said to it"
NRSV"and was told"
TEV"a voice said to it"
NJB"came the command"

This must refer to the personified "four winds of heaven" from v. 2 which symbolize God's omniscient presence throughout the earth (cf. Zech. 1,6).

▣ "‘Arise, devour much meat'" The first VERB (BDB 1110) is a Peal IMPERATIVE. The second VERB (BDB 1080) is also a Peal IMPERATIVE. Continuing with the predator metaphor, God allows (cf. v. 6, "dominion was given to it") this second kingdom to conquer and spread its influence throughout the known world of the ancient Fertile Crescent.

7:6 "a leopard which had on its back four wings of a bird" This refers to the speed of the military conquest of Alexander the Great. Greece then is the third predatory Gentile Empire (cf. 8:21). The symbolic number "four" may refer to its conquest of the whole known world (cf. v. 2).

▣ "also had four heads" This specific detail about the number of Alexander's generals who succeed him, has caused many modern scholars to reject the predictive nature of Daniel. Yet, the affirmation of a supernatural God revealing to a faithful servant for the purpose of affirming His sovereignty to later generations seems perfectly adequate to explain this detailed description of history.

All of these details are not prophetic. Commentators must look to history to help interpret ambiguous apocalyptic passages. The four heads may refer to (1) extensive conquests in all directions or (2) the four regional generals of Alexander the Great. Alexander died from a fever at the young age of 32 while in Babylon (or some say Egypt). His kingdom was initially divided among five generals, but four of them became dominant: (1) Ptolemy in Egypt; (2) Cassender in Macedonia and Greece; (3) Seleucus in Syria and Babylon, and (4) Lysimichus in Thrace. Antigonus ruled part of Asia Minor for a brief period, but was killed in 301 b.c. and was only of minor influence and importance.

7:7 "a fourth beast" By the sequencing of chapters 2, 7, and 8 (see Textual Insights A., B., and C.) this refers to the Roman Empire. This would correlate with the iron and clay legs and feet of 2:33,41-43.

The fourth empire is characterized in several ways.

1. dreadful, vv. 7,19

2. terrifying, v. 7

3. extremely strong, v. 7

4. iron teeth, vv. 7,19 (DUAL in Hebrew, possibly two large teeth or two rows of teeth)

5. devoured, vv. 7,19

6. crushed, vv. 7,19

7. trampled down the remainder with its feet, vv. 7,19

8. ten horns, vv. 7,20

9. a boastful little horn, vv. 7,20

10. claws of bronze, v. 19

Several of these terms are used in different senses in the book, which shows how context determines meaning.

1. "dreadful" is used of

a. the image in 2:31 and translated "awesome"

b. Daniel's fears in 4:2 and the people's fear in 5:19

2. "devour" is used

a. literally in 4:33; 7:5,7,19

b. metaphorically of slander in 3:8; 6:25

3. "crushed" ("broke in pieces") is used literally in vv. 7,19,23

a. also literally of the Messiah breaking the image in 2:35,45

b. also literally of the lions crushing those who attacked Daniel in 6:24

 

▣ "ten horns" This may speak of ten simultaneous kings (cf. 2:44). Because three of them are ripped out at the same time (cf. v. 8,24), they must be simultaneous. However, I believe them to be symbols of completeness or of power (cf. Zech. 1:18-21; Rev. 13:1), not literal kings which commentators try to fit into known history.

The term "horns" (BDB 1111) often stands for "kings" (Dan. 7 & 8) or "power" (OT metaphor, i.e. the horns of the sacrificial altar).

7:8 "another horn, a little one, came up among them, and three of the first horns were pulled out by its roots before it" The little horn of Dan. 7 may be the Anti-Christ of the end-time because it comes from the fourth kingdom (cf. H. C. Leopold, Exposition of Daniel, pp. 322-323 and E. J Young, The Prophecy of Daniel, p. 150). This is somewhat confusing because the little horn of 8:9-14 seems to refer to the Seleucid ruler, Antiochus IV Epiphanes (175-164 b.c.) who comes from the third kingdom during the Maccabean Period. He is a type of anti-christ which is always among us (cf. I John 2:18).

These "little horns" are both arrogant and boastful. They reject the worship of YHWH and try to destroy His people. They are both allowed by God to prosper and both will be destroyed by God. They come to epitomize rebellious, egocentric, fallen humanity.

NASB (UPDATED) TEXT:7:9-12
 9"I kept looking
 Until thrones were set up,
 And the Ancient of Days took His seat;
 His vesture was like white snow
 And the hair of His head like pure wool.
 His throne was ablaze with flames,
 Its wheels were a burning fire.
  10A river of fire was flowing
 And coming out from before Him;
 Thousands upon thousands were attending Him,
 And myriads upon myriads were standing before Him;
 The court sat,
 And the books were opened.
 11Then I kept looking because of the sound of the boastful words which the horn was speaking; I kept looking until the beast was slain, and its body was destroyed and given to the burning fire. 12As for the rest of the beasts, their dominion was taken away, but an extension of life was granted to them for an appointed period of time."

7:9 Verses 9-10 and 13-14 are set in poetic form (i.e. poetic lines) in NASB, NKJV, NRSV, NJB. This means that the verses must be interpreted in light of Semitic poetic parallelism.

Synonymous parallelism in verses :

9b and c

9d and e

9f and g

10 a and b

10c and d

14e and f and gh

Beginning in v. 9 the evil, suffering and chaos of the fallen earth is contrasted with the peace, calm, and purposeful actions of God in heaven. This section of chapter 7 is parallel to the crushing divine stone of chapter 2 that initiates the eternal kingdom! God's judicial acts result in redemption, reconciliation, and lasting fellowship between the Triune God, faithful angels, and faithful humans! The purpose of original creation is restored through God's merciful character and redemptive intervention.

Verses 13 and 14 are one of the greatest Messianic texts in the OT. One like a Son of Man is coming, riding on the clouds of heaven and the Ancient of Days gives Him the eternal kingdom (cf. 2:44; 4:3,34; 6:26; 7:14,27), but this involves a period of suffering and persecution of God's people. There is no victory without suffering (cf. Gen. 3:15; Ps. 22; Isa. 53; Zech. 12-14; Rom. 8:17,18-25; Phil. 3:10; II Tim. 2:11-13; I Pet. 4:13). Evil brings pain and suffering, but God transforms it into the path of growth and maturity (cf. Heb. 5:8).

▣ "thrones were set up" The King James Version has "cast down," but the NKJV corrects this mistranslation by "the thrones were put in place" (i.e. arranged, BDB 1113, Peil PERFECT). There have been three major theories concerning who sits on these thrones: (1) angels (cf. Ps. 89:7, 8); (2) saints (cf. LXX v. 22; Matt. 19:28; Luke 22:30; I Cor. 6:2; Rev. 20:4); (3) some type of judges, identity unknown. Whomever these thrones represent, it is obvious that this is a court scene in heaven (cf. Rev. 4-5; 20:11-15; Matt. 25:31-46).

Option number one is best because of the OT recurrent mentioning of the concept of a heavenly angelic council (cf. I Kgs. 22:19; Job 1:6; 2:1; Ps. 82:1). The plural term Elohim, translated God (cf. Gen. 1:1) may relate to God and the angelic council. This concept was developed in rabbinical Judaism as the seven angels of the presence.

▣ "the Ancient of Days took His seat" There is no definite ARTICLE with this unique Aramaic title "ancient of days" here, so it may emphasize the quality of timelessness ("one that was ancient of days"). The ARTICLE is present in vv. 13 and 22. This title is related to the characterization of God as "living" in 4:34; 6:26; 12:7. The covenant name, YHWH, is from the CAUSATIVE form of the Hebrew VERB "to be" (cf. Exod. 3:14), the Ever Living One!

▣ "His vesture was like white snow"span> This refers to the garments of heavenly beings.

1. God (here)

2. Jesus (cf. Matt. 17:2; Mark. 9:3; Luke 9:29)

3. angels

a. OT (cf. Dan. 10:5-6)

b. NT (cf. Matt. 28:3; Luke 24:4; John 20:12; Acts 1:10; Rev. 15:6)

4. saints (cf. Rev. 3:4-5,18; 7:13; 19:8)

 

▣ "the hair of His head like pure wool" This refers to the wisdom of the aged (of Jesus in Rev. 1:14). The "white" and "bright" of these two lines of poetry speak of both wisdom and holiness (cf. the Judgment scene of Isa. 1:18-20), which gives God the right and authority to judge (i.e. white throne judgment of Rev. 20:11; Jesus on a white horse as Judge in Rev. 19:11,14).

The following poetic lines speak of fire, which is another metaphor of holiness, cleansing, and judgment.

▣ "its wheels were burning fire" This is probably the portable throne-chariot of God, which Ezekiel saw in Babylon in Ezek. 1 and 10. If this is truly a reference to the Ezekiel texts then Daniel must have known of Ezekiel's writings because this description of YHWH's chariot occurs only here and in Ezekiel 1 and 10. Daniel was in the palace in the city of Babylon; Ezekiel was in a concentration camp by the canal Chebar, while Jeremiah was in the city of Jerusalem (but forced to go to Egypt by renegade Jews). They must have known of each other's ministries, words or writings.

7:10 "a river of fire was flowing" The terms "flowing" and "coming out of" are parallel, possibly hendiadys. This is typical of Daniel's literary style. The metaphor of fire coming from God is a biblical idiom of God coming to His creation for judgment (cf. Ps. 18:7-8; 50:3-6; 97:3; Isa. 30:27-28) as the phrases in v. 10e , "the court sat" (cf. vv. 22,26) and 10f, "the books were opened" (cf. 12:1) imply.

SPECIAL TOPIC: FIRE

▣ "thousands upon thousands were attending Him" If verse 10, c and d, are parallel (i.e. "10,000 x 10,000), some have assumed that these were angels who serve God (cf. v. 10c) because of v. 16 and Deut. 33:2 (cf. Heb. 12:22; Rev. 5:11). Others have assumed that they are humans awaiting judgment (cf. v. 10d) or perhaps saints because of vv. 18, 22, and 27. This phrase is alluded to in Jude v. 14.

▣ "the books were opened" There is no definite ARTICLE. Here and in Revelation 20:11-15 there are two heavenly metaphorical books mentioned: (1) the Book of Life which records the names of God's people (i.e. saints/believers, cf. Exod. 32:32-33; Ps. 3; 69:28; Isa. 4:3; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev. 3:5; 13:8; 17:8; 20:15; 21:27) and (2) the Book of Remembrances (or deeds) which records the deeds of humanity, both positive and negative (cf. Ps. 56:8; 139:16; Isa. 65:6; Mal. 3:16; Rev. 20:12-13).

These are metaphorical for the memory of a holy God. They form the documented basis for judgment and rewards.

SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT

▣ "were opened" The United Bible Societies' A Handbook on the Book of Daniel, p. 188, mentions the interesting translation option of translating "the court sat" and "the books were opened" (both PASSIVE) as if they refer to the judges who sat on the thrones of v. 9b, "the judges sat down" ("to begin their work and opened the books").

7:11 "the sound of boastful words" This refers to the "little horn" of the fourth kingdom (cf. vv. 7-8). Arrogance was Nebuchadnezzar's problem in 4:28-31; 5:20 and also Belshazzar's in 5:22-23. This arrogant attitude characterizes unbelieving Gentile powers (i.e. the little horn of the third kingdom of 8:11 and here the little horn of the fourth kingdom, cf. v. 8).

Paul discusses this very issue of human pride. See Special Topic below.

SPECIAL TOPIC: BOASTING

▣ "the beast was slain" Again God is in complete control of history (cf. 2:21)! This boastful ruler is judged and destroyed, but apparently the kingdoms represented by the other beasts (cf. vv. 3-6) continue in existence but without their previous power and glory (cf. v. 12, "their dominion was taken away").

This is a good place to admit that an interpreter is never sure when the details are to be taken as historical details or just part of the apocalyptic picture (much like the details of Jesus' parables). The issue is not one of truth, but one of literary presentation. Authorial intent, not literalness, is the interpretive key to figurative eastern language and literature!

7:12 "as for the rest of the beasts. . .extension of life was granted to them for an appointed period of time" The phrases in Aramaic "for a season" and "and a time" are other examples of hendiadys. They mean the same thing. The nations continued to exist, but without their previous power and world influence. Their influence is limited and will be removed (cf. 2:21 and 7:18,22,27). This would therefore, refer to Iraq (Babylon), Iran (Persia), Greece, and Italy (Rome). Notice the theme of God's sovereignty over the nations continues ("for an appointed period of time"). The Bible is teleological, not cyclical. History is moving toward a consummation!

NASB (UPDATED) TEXT:7:13-14
 13"I kept looking in the night visions,
 And behold, with the clouds of heaven
 One like a Son of Man was coming,
 And He came up to the Ancient of Days
 And was presented before Him.
  14And to Him was given dominion, Glory and a kingdom,
 That all the peoples, nations and men of every language
 Might serve Him.
 His dominion is an everlasting dominion
 Which will not pass away;
 And His kingdom is one
 Which will not be destroyed."

7:13 "behold with the clouds of heaven" The Septuagint has the PREPOSITION "on," but the Aramaic has the preposition "with." Does this affect the theological aspect of this "one like a son of man" (human-like) being described with divine qualities (i.e. riding on the clouds of heaven)? Let us remember

1. in a judgment scene (cf. vv. 9-10) he is unjudged, even rewarded

2. he is given the eternal kingdom

3. all peoples serve (i.e. worship) him

4. parallel phrases are used in conjunction with the High One in v. 27

5. NT authors used this text repeatedly for Jesus, who they believed was the promised Messiah

The phrase "The clouds of heaven" is used in several ways in the OT.

1. God's physical, personal presence with His people by means of the Shekinah cloud of glory during the wilderness wandering period (cf. Exod. 13:21; 16:10; Num. 11:25)

2. a way to hide God's visible presence lest sinful humans see His holiness and glory and die (cf. Exod. 33:20; I Kgs. 8:10-11,12; Isa. 6:5)

3. a metaphorical way of expressing God's physical movements (cf. Isa. 19:1; Jer. 4:13; Dan. 7:13). This unique Messianic usage in v. 13 is alluded to over thirty times in the NT.

a. the Messiah comes before God to receive the kingdom with clouds (Dan. 7:13)

b. He leaves the earth on clouds (cf. Acts 1:9)

c. He returns on clouds (cf. Matt. 24:30; 26:64; Mark 13:26; 14:62; Luke 21:27; I Thess. 4:17; Rev. 1:7).

 

▣ "one like" This Aramaic prefixed PREPOSITION meaning "like" has caused some commentators to reject this imagery as individual and Messianic. Theologically the "like" is parallel to Phil. 2:6-8, where even Paul is cautious about a complete and total identification of Incarnate Deity with fallen humanity. He is surely one with us and has faced the temptations of the flesh (cf. Heb. 2:18), but He was not affected by human rebellion and its pervasive consequences (cf. Heb. 4:15).

▣ "a son of man was coming" The Aramaic phrase ("ben enosh," construct BDB 1085 and 1081) "son of man" is different from the similar Hebrew phrase ("ben adam") found in Psalms and Ezekiel. Both phrases are used in parallel in Job 25:6; Ps. 8:4; 90:3; 144:3; Isa. 13:12. This obviously refers to the Messiah and it links his humanity (cf. 8:17; Job 25:6; Ps. 8:4; Ezek. 2:1), which is the meaning of the Aramaic and Hebrew phrases, "son of man" with his deity because the clouds are the transportation of deity (cf. Matt. 24:30; 26:64; Mark 13:26; 14:62; Rev. 1:7; 14:14).

Jesus uses the phrase to refer to Himself in the NT. It was not used of the Messiah in rabbinical Judaism. It had no exclusivistic, nationalistic, militaristic connotations. It uniquely describes the Messiah as fully human and fully God (cf. I John 4:1-3). Daniel's usage is the first which focuses on its divine aspect!

Jesus used the phrase for Himself in three senses.

1. His suffering and death (e.g. Mark 8:31; 10:45; 14:21; Luke 9:22,44)

2. His coming as Judge (e.g. Matt. 16:27; 25:31; John 5:27)

3. His coming in glory to set up His kingdom (e.g. Matt. 16:28; 19:28; Mark 13:26-27; 14:62)

From The Jewish Study Bible, p. 1657 (also see George E. Ladd, A Theology of the New Testament, pp. 136-139), the later Jewish tradition about this text are listed.

1. This context is Messianic (cf. I Enoch 46:1; 48:10; 4 Ezra [2 Esdras] chapter 13; b. Sanh. 98a)

2. All predictions in this context are already fulfilled (cf. b. Sanh. 97b)

3. This context does not refer to the end-time (cf. Gen. Rab. 98:2)

4. This context represents Israel (cf. Ibn Ezra and Rashi)

 

SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE

▣ "was presented before Him" As the Messiah ("one like a son of man") is presented (BDB 1111, Haphel PERFECT) before the covenant-making YHWH, so Jesus introduces believers into the presence of God the Father (cf. Col. 1:22,28; II Cor. 4:14). Remember the Messiah receives the eternal kingdom, but in the same context it is the "saints" (holy ones) who receive the eternal kingdom (cf. vv. 13-14 versus vv. 18,22,27).

7:14 All things that Gentile rulers sought in power, glory, and extent of their kingdom, the God of Judahhas freely given to the Messiah. This contrast magnifies God's sovereignty, as well as His merciful character and eternal purpose in redemption through the Messiah.

1. The Covenant-making God, YHWH, gives the eternal kingdom to the Son of Man (v. 14; Isa. 9:6; 11:1-5; Micah 5:4-5a)

2. The Son of Man gives the eternal kingdom to the saints of the Highest One, which comes from all peoples (vv. 18,22,27)

3. It is possible that the Great Commission of Matt. 28:19-20 is parallel in imagery to this text.

 

▣ "serve Him" Verse 27 adds "and obey Him" (both "serve" and "obey" are Peal IMPERFECTS)! The OT uses the king and kingdom metaphor to describe the appropriate relationship between God and humanity (cf. Zech. 6:15), but the NT picks up on the rare family metaphors of Father (or parent) and children. The goal is an interpersonal and dependent relationship between the Creator and those made in His image and likeness (cf. Gen. 1:26-27).

NASB (UPDATED) TEXT:7:15-18
 15"As for me, Daniel, my spirit was distressed within me, and the visions in my mind kept alarming me. 16I approached one of those who were standing by and began asking him the exact meaning of all this. So he told me and made known to me the interpretation of these things: 17 ‘These great beasts, which are four in number, are four kings who will arise from the earth. 18But the saints of the Highest One will receive the kingdom and possess the kingdom forever, for all ages to come.'"

7:15-28 This is the angelic interpretation of Daniel's vision. The same literary pattern is in the vision of 8:1-14 and the interpretation in 8:15-27.

7:15 These powerful visions of God's power and human evil distressed Daniel (cf. 4:19; 7:28; 8:27).

▣ "within me" The marginal note of NASB, "in the midst of its sheath" (BDB 1102) is a Semitic idiom that later translators did not understand. Daniel had both "a spirit of the holy gods" (cf. 4:8,9,18; 5:11,14), as well as an anxious human spirit.

7:16 One characteristic of apocalyptic literature is interpreting angels (e.g. 8:16,17; 9:22; Zech. 1:9,19; 2:2,3; 4:4,5,13; 6:4; Rev. 5:5; 7:13). This is another way to show God's sovereignty. No human can know the true interpretation without heaven's help! These visions and dreams are given to communicate inspired truths from God, but they are still under God's control. Only some understand (cf. Isa. 6:9-10; 43:8; Jer. 5:21; Ezek. 12:2; Matt. 11:15; 13:9,43; Mark 4:9,23; Luke 8:8; 14:35; Acts 7:51; 28:27; Rev. 2:7,11,29; 3:6,13,22; 13:9). This is revelation for God's people!

7:17 "these great beasts, which are four in number, are four kings who will rise upon the earth" This is the angel's interpretation of the successive nature of the kingdoms mentioned in the vision. The first had already come (i.e. Nebuchadnezzar).

7:18 "but the saints of the Highest One receive the kingdom and possess the kingdom forever for all ages to come" This shows the fluidity of this chapter as well as apocalyptic literature between the Highest One (cf. v. 27), the Messiah (cf. v. 13) and His people (cf. vv. 18,22,27). Notice again the emphasis on the eternal nature of the kingdom (cf. v. 27; Dan. 12:2-3). This cannot refer to a millennial kingdom unless it, itself, is a metaphor of the eternal kingdom!

The identification of the Aramaic phrase "saints" or "the holy ones" (BDB 1110) has been disputed.

1. angels

a. the Hebrew counterpart phrase almost always refers to angels (cf. 4:13,17,23; 8:13; Job 5:1; Ps. 89:5,7)

b. the term "people" in v. 27 can mean "hosts of," which would remind one of the common OT angelic description "the hosts of YHWH"

2. believers

a. in the OT they are rarely called "saints" or "holy ones" (cf. 8:24; Ps. 16:3; 34:9). The designation probably comes from Exod. 19:5-6; Deut. 14:21; 26:19.

b. they receive the eternal kingdom (cf. vv. 18,22,27)

c. they suffer persecution and defeat (cf. vv. 21,25)

3. the real problem is the GENITIVE phrase used with "people" in v. 27, "to the people of the saints of the Highest One." This looks like "people" and "saints" are distinct groups.

Also notice the Aramaic ADJECTIVE "Most High" is PLURAL in vv. 18,22,25,27, while the SINGULAR is in 3:26,32; 4:21,22,29,31; 5:18,21. Notice in v. 25 both forms occur as a title for God. This same fluctuation is found with the Hebrew ADJECTIVE. This does not relate to polytheism, but probably to the Semitic grammatical feature called the PLURAL OF MAJESTY.

NASB"forever, for all ages to come"
TEV"forever and ever"

This phrase is the threefold use of olam (BDB 1106) with the PREPOSITION "until" (twice) used of time (BDB 1105, cf. 2:20; 6:15,27; 7:18,26). It is an Aramaic superlative! The concept of "eternal future" is expressed often in Daniel using olam (and in other ways also, cf. 6:26) in its various forms and phrases (cf. R. B. Girldestone, Synonyms of the Old Testament, pp. 316-317).

1. "everlasting kingdom," 4:3; 7:27

2. "forever, for all the ages to come," 7:18

3. "forever and ever," 2:20

4. "live forever" (Nebuchadnezzar), 2:4; 3:9 (Belshazzar), 5:10; (Darius), 6:6,21, "lives forever" (YHWH), 4:34

5. "which will never be destroyed," 2:44a; 7:18

6. "endure forever," 2:44c; 6:26

7. "everlasting dominion," 4:34; 7:14

 

NASB (UPDATED) TEXT:7:19-22
 19 "Then I desired to know the exact meaning of the fourth beast, which was different from all the others, exceedingly dreadful, with its teeth of iron and its claws of bronze, and which devoured, crushed and trampled down the remainder with its feet, 20and the meaning of the ten horns that were on its head and the other horn which came up, and before which three of them fell, namely, that horn which had eyes and a mouth uttering great boasts and which was larger in appearance than its associates. 21I kept looking, and that horn was waging war with the saints and overpowering them 22until the Ancient of Days came and judgment was passed in favor of the saints of the Highest One, and the time arrived when the saints took possession of the kingdom."

7:19

NASB"the exact meaning"
NKJV, NRSV"the truth about"
TEV"more about"
NJB"about"

This PREPOSITION and Pael INFINITIVE (BDB 1096) are used several times in Daniel in two senses.

1. certain or sure, 2:8,45; 3:24

2. true, 6:12; 7:16,19

Daniel wanted to know truthfully and with certainty the identity of the fourth beast and also the ten horns as well as the boastful little horn (cf. v. 20).

7:20

NASB"which was larger in appearance than its associates"
NKJV"whose appearance was greater than his fellows"
NRSV"that seemed greater than the others"
TEV"It was more terrifying than any of the others"
NJB"it looked more impressive than its fellows"

This little horn suddenly looked larger: (1) its boasting arrogance (cf. vv. 8,11); (2) its overthrow of three other horns (cf. v. 8); (3) it grew as Daniel watched from a little horn to the largest horn, showing its extended kingdom; or (4) the fact that it attacked and overcame the saints of the Highest One (cf. v. 21).

7:21-22 "and I kept looking" It seems that vv. 21-22 are part of Daniel's vision (cf. 7:2) and not part of the angels' explanation. If so then Daniel's questions in vv. 19-20 are not answered until v. 23.

The new information about the suffering of the saints ("holy ones") is addressed in vv. 25,27.

7:21 "and the horn was waging war with the saints and overpowering them" This shows the historical setting of the time of the little horn of the fourth empire will be the severe persecution of God's people. God allows this to happen for His ultimate purposes (cf. Rev. 13:7).

7:22 "until the Ancient of Days came, and judgment was passed in favor of the saints of the Highest One" We must remember that this chapter had a word for those in exile in Babylon as well as for believers of every age who suffer persecution for their faith in YHWH and His Messiah and do not always understand why! God is in control even amidst suffering and persecution (the book of Revelation).

Notice that the titles "the Ancient of Days" (cf. 7:9,13) and "the Highest One" (cf. 7:18,25,27) are synonymous. This is also true of "the Most High" and "the Highest One" of v. 25.

Daniel's titles for deity are much more Jewish in chapter 9, where he prays for himself and his nation's sins (adon, YHWH, Elohim).

NASB (UPDATED) TEXT:7:23-27
 23Thus he said: "The fourth beast will be a fourth kingdom on the earth, which will be different from all the other kingdoms and will devour the whole earth and tread it down and crush it. 24As for the ten horns, out of this kingdom ten kings will arise; and another will arise after them, and he will be different from the previous ones and will subdue three kings. 25He will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time. 26But the court will sit for judgment, and his dominion will be taken away, annihilated and destroyed forever. 27Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him."

7:23 The NKJV, NRSV, and NJB print verses 23-27 as poetry, but the NASB and TEV treat it as prose. This same problem is also found in vv. 9-10, 13-14. It is difficult to know if these verses are poetic or elevated prose.

▣ "he said" This refers to the interpreting angel of v. 16.

▣ "which will be different from the previous ones" Notice the fourth kingdom is different by its ferocity (cf. v. 19) and extent (cf. v. 23), but the little horn is different by being more arrogant than its predecessors (cf. vv. 8,11) and larger in extent (cf. vv. 20,24), but most of all in its persecution of God's people (cf. vv. 21,25).

▣ "will devour the whole earth" The VERB (BDB 1080) is a Peal IMPERFECT. See 4:1 for the use of this same hyperbole, which refers to the known world.

7:24 The specificity of this verse has caused problems for commentators who try to take it literally. Apocalyptic literature is notoriously ambiguous and uses a form of hyperbolic stylized language (see D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic, IVP, 2002).

It is quite possible that "ten" is used symbolically for a complete number. Notice the time sequence and progression.

1. ten kings of the fourth kingdom

2. then the eleventh comes, who is different from the others

3. the three kings are

a.not part of the ten kings (i.e. horns, cf. v. 8)

b. "pulled out" of v. 8 and "subdue" of v. 24 refer to the influence, policies, or remembrances of these three kings are being removed. The interpretive issue is, are the ten horns (1) sequential kings of the fourth empire (cf. v. 24); (2) somehow simultaneous kings of different parts or regions of the fourth empire (cf. v. 8); or (3) apocalyptic details not meant to be historically specific?

4. the eleventh king (the little horn) is allowed to persecute the people of God (cf. vv, 21,25)

5. God passes judgment and the little horn is destroyed (cf. v. 26)

6. sovereignty and the eternal kingdom is given to the people of God (cf. vv, 18,27)

 

7:25 Joyce G. Baldwin, Daniel, p. 146, points out the four characteristics of the fourth kingdom

1. blasphemy

2. persecution

3. alteration of annual religious holidays

4. an altered morality

But all four deal with the anti-God bias of this kingdom and its leaders. Like Belshazzar they despise YHWH and His covenant people because they demand complete personal freedom and independence from all religious mores.

NASB"wear down"
NKJV"persecute"
NRSV"wear out"
TEV"oppress"
NJB"torment"

Brown, Driver, Briggs (1084, Pael IMPERFECT) has "figurative for harass continually." The Hebrew counterpart is used similarly in I Chr. 17:9. It is normally used for wearing out clothing. The same surprising divine permission to persecute and overcome the saints ("holy ones") is found in Rev. 11:7 (the two witnesses are a symbol for the whole people of God) and 13:7! God allows evil to fully reveal itself and its intentions so that its judgment, punishment, and removal/isolation is understood as fair and just.

▣ "to make alterations in times and in laws" These two terms may be a hendiadys (refer to one thing, not two). This phrase is not limited to religious laws, but the context seems to demand this. This ruler will try to overcome the worship of YHWH by changing the religious calendar (cf. Lev. 23).

This text is the reason why many modern commentators speculate that the fourth kingdom refers to Greece and that this phrase specifically reflects Antiochus IV Epiphanes (175-164 b.c., cf. I Maccabees 1:41-53; II Maccabees 6:2,6,7) trying to force the Jews of Palestine to become more Hellenistic by drastically changing and modifying their religious traditions and worship practices.

Personally I think, because of 2:38 and 8:20-21, that the third sequenced empire is Greece. What Antiochus did has a multiple significance as does the phrase "the abomination of desolation."

NASB"a time, times, and a half time"
NKJV"a time and times and a half time"
NRSV, NJB"a time, two times, and a half a time"
TEV"three and a half years"

This same phrase is used in Dan. 12:7 and Rev. 12:4. Its exact meaning is uncertain. Many assume "time" refers to years, however; this is not spelled out in the text. But because of related time phrases (1) Dan. 8:14, "2300 evenings and mornings"; (2) Dan. 12:11, "1290 days"; (3) Dan. 12:12, "1335 days"; and (4) Rev. 11:2, 13:5, "42 months" or "1260 days," the understanding of "years" seems to be the best interpretation.

Another way to look at this enigmatic phrase is to see it as a sequence: one, two, but not a third; therefore, a divinely limited amount of time under which Gentile kingdoms persecute God's people. God, in the book of Daniel, is in complete control (cf. vv. 4,6,11,12,18,22,25,26,27)!

7:26

NASB"But"
NRSV, TEV,
NJB"then"

This shows the contrast. Gentile empires and their arrogant rulers are under God's control and guidance (cf. 2:21). As there was a stark contrast between Daniel's vision of the four beasts and their destructive power (cf. 7:1-8) with the calmness and dignity of the heavenly court (cf. 7:9-14), the same chaos/calm is found here.

▣ "the court" This is the court described in vv. 9-12,13-14,18,22,27.

▣ "his dominion will be taken away, annihilated and destroyed forever" The first VERB (BDB 1105) is a Haphel IMPERFECT and the next two (BDB 1116 and 1078) are Haphel INFINITIVES. This deals with the ultimate judgment and complete destruction of all powers that are opposed to God! There is both temporal judgment and eschatological judgment. Verses like this are what causes some to assert the annihilation of the wicked (cf. Edward Fudge, The Fire That Consumes: A Biblical and Historical Study of the Doctrine of Final Punishment), but Dan. 12:2 specifically mentions two eternal destinies (cf. Matt. 25:46).

7:27 "all the kingdoms under the whole heaven" This sounds very much like Rev. 11:15b.

NASB"will be given to the people of the saints of the Highest One"
NKJV"shall be given to the people,
"the saints of the Most High"

The VERB (BDB 1095) is a Piel PERFECT.

This shows the two ways this phrase is understood (cf. a similar Hebrew phrase in 8:24). The NKJV and TEV translations make "people" and "saints" parallel (appositional). If the NASB is followed then angels seem to be the referent of "holy ones" or "saints" in this verse, which would relate it to the national angels of Deut. 32:8, in this case, to Michael and Gabriel and other angels (cf. Dan. 10) that serve God and His people. Some commentators even see "Son of Man" in v. 13 as referring to these same angels. Daniel, as all apocalyptic literature, pictures angels as intimately involved with God's dealings with humanity.

▣ "His kingdom" Notice the continuing fluidity between the kingdom as belonging to:

1. God, vv. 9-10, 27

2. His Messiah, "Son of Man," v. 13

3. His people, vv. 18,22,27

4. some would see v. 27 as referring to faithful angels (i.e. Michael, Gabriel, angel of chapter 10, etc.)

 

▣ "and all the dominions will serve and obey Him" This term "dominion," "have power," or "sovereignty" (BDB 1115) is used in Daniel for (1) God (cf. 4:3,34; 6:26) or (2) the Gentile kingdoms (cf. 4:22; 6:26; 7:6,12,26). It is used of the "Son of Man" in 7:14, which may reflect Gen. 1:26,28-30, where Adam (and thereby mankind) is given authority or dominion over this planet. One wonders if the phrase "all the dominions" refers to (1) the PLURAL "kingdoms" in v. 27; (2) the believers of the OT and NT (cf. Isa. 45:20-25); or (3) possibly angelic realms (cf. Heb. 1:13-14; Dan. 7:10). This concept of complete cosmic allegiance may be expressed in Phil. 2:10-11 and Col. 1:16-20 or even I Cor. 15:24-25!

The first VERB (BDB 1105) is a Pael IMPERFECT and the second (BDB 1116) is a Hithpael IMPERFECT.

NASB (UPDATED) TEXT:7:28
 28"At this point the revelation ended. As for me, Daniel, my thoughts were greatly alarming me and my face grew pale, but I kept the matter to myself."

7:28 "‘at this point the revelation ended'" Chapter 7 is a literary unit. It is linked to chapter 6, but the vision is complete in itself and covers the entire history of mankind from Daniel's day to the eschaton.

▣ "‘my thoughts were greatly alarming me and my face grew pale'" See note at 4:19 (also 7:15,28; 8:27; 10:16-17).

▣ "‘I kept the matter to myself'" How would he communicate these visions and to whom? This is when and how apocalyptic literature becomes so helpful!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How are chapters 2, 7 and 8 related?

2. Why is there such a problem in identifying these four nations?

3. Who is the Ancient of Days? the Son of Man? the little horn?

4. What does verse 25 say about the time element of this occurrence?

 

Copyright © 2012 Bible Lessons International

Daniel 8

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB

 NRSV TEV NJB
Vision of a Ram and a Goat The Vision of the Ram and the Male Goat Daniel's Vision of a Ram and a Goat Daniel's Vision: the Ram and the Goat
8:1-8 8:1-4 8:1-4 8:1-4
  8:5-8 8:5-7 8:5-8
    8:8-12  
8:9-12 8:9-14   8:9-12
8:13-14   8:13 8:13-14
    8:14  
Gabriel Interprets the Vision   The Angel Gabriel Explains the Vision The Angel Gabriel Interprets the Vision
8:15-22 8:15-17 8:15-17a 8:15-26
    8:17b-19  
  8:18-26    
    8:20-22  
8:23-26   8:23-26  
8:27 8:27 8:27 8:27

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. Chapters 2, 7 and 8 are related as they reveal a sequence of four coming kingdoms and a fifth eternal divine kingdom.

 

Chapter 2 Chapter 7 Chapter 8 Chapter 9 Chapter 11
1. gold
2. silver
3. bronze

4. iron/clay    

5. stone
(Messianic) 

 winged lion
bear
winged leopard

 fierce beast
(little horn)
Son of Man
(Messianic)

 -----
ram
goat (little horn)

-----

 -----
-----
9:24-27
Maccabean (?)

9:24-27
(end-time antichrist) (?) 
-----

 -----
-----
11:1-35,40-45
Seleucids & Ptolemies

11:36-39 (end-time antichrist)

-----

 B. Several of the kingdoms are specifically identified

1. Neo-Babylonian, 2:38

2. Medo-Persia, 8:20

3. Greece, 8:21

4. Rome, 2:44,45

5. The Eternal Kingdom of God, 2:35,44-45; 7:9-10,13-14,18,22,27

 

C. As in his first vision Daniel was compelled to focus on the fourth kingdom; two years later (compare 7:1 with 8:1) God revealed information about the second and third kingdoms in another vision.

The little horn of the third kingdom is focused on because it (he) will impact the lives and worship of Israel more than any other previous one. The little horn of the fourth kingdom will also impact God's people (i.e. end-time Antichrist, cf. II Thess. 2).

 

D. The language has switched back to Hebrew because chapters 8-12 are messages for God's people. This vision is primarily about the future suffering and domination caused by the little horn against Israel. For them the vision is about a limited time of suffering and desecration followed by a divine intervention. The twenty-three hundred evenings and mornings (cf. v. 14) were a sure promise of the deliverance and restoration of the temple/Jerusalem.

 

E. The book by D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic, has been very helpful and I recommend it to all who attempt to understand Daniel 7-12.

The other book that has been so helpful in understanding the different genres of the Bible is How to Read the Bible For All Its Worth by Gordon Fee and Doug Stuart.

As interpreters our worst enemies are:

1. western culture and evangelical Christianity's over-emphasis on literalism

2. a systematic eschatology (usually personally unexamined), which has been given to us by sincere, godly, well-meaning parents, pastors, denominations, and authors.

F. Satan does not know God's plans; therefore, he must have an anti-God leader prepared and active in every age (cf. I John 2:18) to carry out his bidding. Antiochus is one example of a selfish, self-centered, atheistic individual who wants, not only political and military power, but also adoration, even worship, and there have been many others throughout human history like him. Fallen humanity regularly produces this type of individual. Yet, God is still sovereign and He even uses these kinds of persons to accomplish His will, as He does Satan.

G. As is typical of Hebrew literature, a general account (chapter 7) is followed by a more detailed description of one particular aspect (e.g. Gen. 1:1-2:3 vs. 2:4-25).

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:8:1-4
 1"In the third year of the reign of Belshazzar the king a vision appeared to me, Daniel, subsequent to the one which appeared to me previously. 2I looked in the vision, and while I was looking I was in the citadel of Susa, which is in the province of Elam; and I looked in the vision and I myself was beside the Ulai Canal. 3Then I lifted my eyes and looked, and behold, a ram which had two horns was standing in front of the canal. Now the two horns were long, but one was longer than the other, with the longer one coming up last. 4I saw the ram butting westward, northward, and southward, and no other beasts could stand before him nor was there anyone to rescue from his power, but he did as he pleased and magnified himself."

8:1 "in the third year of the reign of Belshazzar" This shows that the vision of chapter 8 came after a time span of two years from the vision of chapter 7. We do not know when or how long Belshazzar served as co-regent under his father, Nabonidus, before the fall of the Neo-Babylon Empire by the army of Cyrus II, Cyrus the Great (cf. Dan. 5). Chapter 8 restarts the Hebrew section of the Book of Daniel (i.e. 1:1-2:3; 8:1-12:13).

NASB"previously"
NKJV"the first time"
NRSV"at first"
TEV"I saw a second vision"
NJB"originally"

This is literally "at the first" (BDB 321, e.g. 9:21; Gen. 13:3; II Sam. 21:9,10; II Kgs. 17:25; Neh. 11:17), which is idiomatic for the vision Daniel received earlier in Belshazzar's reign (i.e. chapter 7).

8:2 "I was in the citadel of Susa" Susa later became the capitol of the kingdom of Persia (cf. Neh. 1:1); but at this time it was simply a large, fortified city in the province of Elam (i.e. east of the Tigris River, cf. Isa. 21:6; Jer. 49:34-39). It would later be called Shushan (cf. Neh. 1:1; Esther 1:2,5). The Greek name was Susa.

Was Daniel physically in Susa, or was this part of the vision? He could have been in Susa on governmental business (cf. v. 27). There seems to be no integral part of the vision linked to this locality.

Several visions in the Bible involve some type of mental or physical transport.

1. Ezekiel, from Babylon, to the temple in Jerusalem, Ezek. 8 (cf. 3:14; 11:1; 43:5)

2. Philip, in Gaza, taken to Azotus, Acts 8:39-40

3. John, on Patmos, taken to heaven, Rev. 4:2 (cf. 17:3; 21:10)

 

▣ "I looked in the vision, and I myself was" Daniel sees himself in his vision for the first time.

▣ "Ulai Canal" This was a 900 foot wide irrigation canal north of the city (BDB 19 I), which connected two rivers. The ancient versions in Greek, Aramaic, and Latin translate this rare Hebrew word "canal" or "river" (BDB 385) as "Ulai gate," which would affect the translation of v. 16.

8:3 "a ram which had two horns" This seems to refer to Medo-Persia (cf. 8:20) and is analogous to the bear with one side lifted of Daniel 7 and the breast and arms of silver in chapter 2.

The horns are described by several features.

1. two horns

2. one longer than the other

3. the longer one came up after the other was in place

They probably represent the historical fact that Cyrus (1/2 Median) first conquered Media and then later became the king of Persia after the fall of Babylon. The two horns may also be parallel to the bear of chapter 7, raised on one side (showing the dominant kingdom of Persia in the Medo-Persian Empire (cf. 8:20).

8:4 "I saw the ram butting westward, northward and southward " Many use this as parallel to the three ribs in the bear's mouth, Dan. 7:5, to describe the three directions of Medo-Persian conquest.

▣ "nor was there anyone to rescue from his power; but he did as he pleased and magnified himself" There are several aspects to this phrase that characterize the arrogance of these Gentile kings and kingdoms (cf. vv. 8,11,25).

1. They thought no nation, army or god could thwart their desires (cf. 2:21).

2. The essence of human rebellion is "I did it my way" ("he did as he pleased," v. 4).

3. The king magnified himself (like the little horns of chapters 7 and 8), which attracts God's notice and judgment (this phrase could be understood as relating to the power and size of his kingdom as in v. 9, but this Hebrew word (BDB 152) has a negative connotation in this chapter).

4. He did as he pleased, which is a recurrent theme (cf. 5:19; 11:3,16,36-37).

This prediction is a good place to remind all interpreters of the fuzzy nature of apocalyptic literature. The details are often for effect, not literal fulfillment (cf. D. Brent Sandy, Plowshares & Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic, pp. 117-128). In fact, Greece did repel Persia's advance several times (490 b.c. and 480 b.c.). Apocalyptic literature cannot be interpreted or evaluated by the details. Often, which of the details have significance can only be known after the fulfillment in history!

NASB (UPDATED) TEXT:8:5-8
 5"While I was observing, behold, a male goat was coming from the west over the surface of the whole earth without touching the ground; and the goat had a conspicuous horn between his eyes. 6He came up to the ram that had the two horns, which I had seen standing in front of the canal, and rushed at him in his mighty wrath. 7I saw him come beside the ram, and he was enraged at him; and he struck the ram and shattered his two horns, and the ram had no strength to withstand him. So he hurled him to the ground and trampled on him, and there was none to rescue the ram from his power. 8Then the male goat magnified himself exceedingly. But as soon as he was mighty, the large horn was broken; and in its place there came up four conspicuous horns toward the four winds of heaven."

8:5 "a male goat was coming from the west over the whole surface of the earth without touching the ground" This refers to Greece (cf. 8:21; 11:3). Notice the speed of the victory (334-331 b.c.) and direction from which Alexander II, known as Alexander the Great, came. This parallels the leopard with four wings of 7:6.

▣ "the surface of the whole earth" This is a hyperbolic statement which refers to the known world of the day.

▣ "a conspicuous horn between his eyes" This refers to Alexander II, known as Alexander the Great, who conquered the whole known world and died at the age of 32 (cf. vv. 8,21-22; 11:4).

The term "conspicuous" (BDB 303) is very similar to the term "vision" (BDB 302) in v. 1. In Isaiah it is used for a vision or oracle several times (cf. 21:2; 29:11). It means "conspicuous" only in this context (vv. 5,8).

8:6-7 "rushed at him in mighty wrath. . .and he was enraged at him" We know that Persia, under Darius III, attacked Greece several times over the Hellespont (490 and 480 b.c.). This made Greece so angry that when Alexander finally crossed this narrow gap of water in 334 b.c. with thirty thousand soldiers and five thousand cavalry, he engaged the Persian army with over 600,000 soldiers and soundly defeated them several different times. Alexander would not make a peace treaty with Persia!

If one reads Dan. 8 alone, he would expect one decisive battle, but in fact, there were three major decisive battles. The prediction is true, but fuzzy (as are all apocalyptic details, see note at v. 4).

8:8 "the male goat magnified himself greatly" See note at vv. 4,5.

▣ "the large horn was broken and in its place came up four conspicuous horns toward the four winds of heaven" This refers to the death of Alexander the Great (323 b.c.) in Babylon at the age of 32 or 33 caused by swamp fever. The unexpected, sudden death of Alexander caused great and prolonged conflict throughout his kingdom. The governors or generals who were dominant as separate regional satraps throughout his kingdom continued to maintain their control.

1. Antigonus in Asia

2. Demetrius in Greece

3. Ptolemy in Egypt

4. Cassander in Macedonia

5. Lysimachus in Thrace

6. Zipoetes in Bithynia

7. Mithradates in Pontus

8. Seleucus in Syria/Babylon

Of these eight power centers, numbers 1, 3, and 8 became dominant.

I agree with E. J. Young that the "four conspicuous horns toward the four winds of heaven" may be an idiom of universal rule not relating specifically to any four generals. Apocalyptic literature is designed to give an emotional general impression, not detailed facts of history.

NASB (UPDATED) TEXT:8:9-14
 9"Out of one of them came forth a rather small horn which grew exceedingly great toward the south, toward the east, and toward the Beautiful Land. 10It grew up to the host of heaven and caused some of the host and some of the stars to fall to the earth, and it trampled them down. 11It even magnified itself to be equal with the Commander of the host; and it removed the regular sacrifice from Him, and the place of His sanctuary was thrown down. 12And on account of transgression the host will be given over to the horn along with the regular sacrifice; and it will fling truth to the ground and perform its will and prosper. 13Then I heard a holy one speaking, and another holy one said to that particular one who was speaking, ‘How long will the vision about the regular sacrifice apply, while the transgression causes horror, so as to allow both the holy place and the host to be trampled?' 14He said to me, ‘For 2,300 evenings and mornings; then the holy place will be properly restored.'"

8:9 "a rather small horn which grew exceedingly great toward the south, toward the east and toward the Beautiful land" This refers to the fourth Seleucid ruler known as Antiochus IV Epiphanes (175-164 b.c.). We learn from history that he gained, through craftiness (cf. v. 24), a rather extensive kingdom and was especially a problem to the Jewish people of Palestine (i.e. "the beautiful land," cf. 11:16,41).

The Hebrew term gdl (BDB 152, Qal IMPERFECT) appears in vv. 8, 9, 10-11. In 8:8 it means "magnified himself"; in 8:9 it means "grew exceedingly great," as it does metaphorically in 8:10, "it grew great." It is obvious that at least two senses are possible.

1. arrogance, vv. 8,10,11

2. size, extent, vv. 9.10

It is hard to know which is the intent of the original author.

8:10 "to the host of heaven" The PREPOSITION "to" is translated in poetry as "as far as," "even to," or "up to" (cf. v. 11).

The term "host" often applies to YHWH"s angelic army (TEV, cf. Josh. 5:14,15; I Sam. 1:3; Neh. 9:6), but in this context (cf. 8:12) it refers to (1) the people of God ("saints," cf. 7:18,22,27) or (2) a metaphor for the little horn's ambition to rival God (e.g. Isa. 14:13, the kings of Babylon), in which case the stars would refer to angels or heaven.

It is problematic that in the span of four verses this term (BDB 838) is used in several senses.

1. "the host of heaven," v. 10 (faithful believers or angels)

2. "the commander of the host," v. 11 (angels)

3. "the host," v. 12 (believers)

4. "the host," v. 13 (believers or temple worshipers and temple servants)

Here is where context is crucial. Hebrew, being such an ancient language, uses terms in several ways (semantic field). Our problem as modern interpreters is that we demand specific historically verifiable details and consistent, lexical usage. The genre and our distance in time from the actual events make these demands impossible. This is a faith document, not a history book!

▣ "and some of the stars to fall to the earth" Usually in Jewish extra-biblical apocalyptic literature falling stars refer to angels coming to earth, but in this context "stars" is a parallel to "hosts" (the people of God, cf. v. 24a; 12:3); therefore, this idiom is referring to the earlier promises of God that Israel will be like the stars of heaven (in number, cf. Gen. 15:5; Jer. 33:22; in glory, cf. Dan. 12:3).

This verse refers to the little horn of the third kingdom attacking God's people, as did the little horn of the fourth kingdom in 7:21,25. There is an anti-God force loose in creation. It can be identified by its attack on God's Messiah and God's people!

8:11 "It even magnified itself to be equal with the Commander of the host" One characteristic of these Gentile kings has been their arrogance. The influence of the fall (cf. Gen. 3) continues!

The phrase "to be equal" is the same PREPOSITION as "up to the hosts" in v. 10.

"The Commander" is the Hebrew word (BDB 978) for "chief," "ruler," "official," "captain," or "prince." This could refer to:

1. YHWH, v. 25

2. Son of Man, possibly v. 25; 7:13-14

3. a powerful angel, v. 13; 10:1-9; or Michael, Israel's national angel, 10:13,31; 12:1

The next few phrases seem to imply either #1 or #2.

▣ "it removed the regular sacrifice from Him and the place of His sanctuary was thrown down" This seems to refer to something involving the daily morning and evening sacrifices in the temple ritual called "the continual" (cf. Exod. 29:38-42; Num. 28:1-8). This daily ritual was stopped ("removed," BDB 926, KB 1202, Hophal PERFECT; the second VERB BDB 1020, KB 1527, may refer to the same event) by Antiochus IV Epiphanes and he further defiled the temple by regularly offering a swine on the altar and placing an image of Zeus in the Holy Place (cf. 11:31; 12:11). Antiochus tried to Hellenize the Jews (cf. I Macc. 1.54-61; II Macc. 4.11-6.11) by forcing them to eat the flesh of swine. This caused the rebellion of the priest of Moden, whose son, Judas Maccabees, through an extended guerilla warfare, finally succeeded in defeating the Seleucid army and, in 165 b.c., cleansed and restored the temple. In modern times, this is known as the Festival of Lights (Hanukkah) , and is celebrated in December (the date changes each year because the Jews use a lunar calendar).

8:12 "on account of transgression" Some see this as: (1) the sins of the Jewish people (cf. 9:24) which God allowed to be punished by a foreign leader (cf. Isa. 10:5; Jer. 51:20); (2) the sins of Jewish leadership which helped Antiochus; or more probably in this context (3) Antiochus IV Epiphanes' sin (cf. vv. 13,23).

▣ "the host" This seems to refer to the people of God. See note at v. 10.

▣ "the regular sacrifice" See note at v. 11.

▣ "it will fling truth to the ground" The same VERB (BDB 1020, KB 1527, Hiphil IMPERFECT) appears in v. 11 and in Ezek. 19:12, but the concept is expressed in Isa. 59:14. In general it refers to the worship of God or the word of God.

▣ "perform its will and prosper" This refers to fallen humanity's independent attitude, which is a recurrent theme in Daniel (cf. 5:19; 8:4; 11:3,16,36).

8:13 "I heard a holy one" This is translated "saint" in 7:18,21,22,25 and refers to faithful believers. Here it must refer to the conversation between two angels (cf. possibly 7:27) for Daniel's benefit. Other OT titles for angels are (1) "sons of God" (cf. Gen. 6:2; Job 1:6; 2:1; 38:7; Ps. 29:1; 89:6-7); (2) "holy ones" (cf. Dan. 4:13; Ps. 89:5, 7; Zech. 14:5); (3) "watchers" (cf. Dan. 4:13, 17, 23); (4) sometimes "man" or "men" (cf. 8:15,16; 9:20; 10:5,16,18; 12:6-7; Zech. 1:8,10,19; 2:1,3).

▣ "How long" This does not refer to Jeremiah's prophecy about a seventy year exile (cf. 9:2; Jer. 25:11,12; 29:10; Zech. 7:5). It is connected to the "little horn" of the third empire (i.e. Greece, cf. 8:21), which is being discussed in vv. 9-14. Therefore, this time frame is related to the atrocities of Antiochus IV (175-164 b.c.), who desecrated the temple and attempted to force individual, faithful Jews to become Hellenists.

The TEV translates this so that the three aspects of the question stand out.

1. How long will these things that were seen in the vision continue?

2. How long will an awful sin replace the daily sacrifices?

3. How long will the army of heaven and the Temple be trampled on?

H. C. Leupold, Exposition of Daniel, p. 352, says that the Hebrew text has four items in apposition to "vision."

1. the regular daily offerings

2. the crime-causing horror

3. the sanctuary to be trodden under foot

4. the host to be trodden under foot

 

NASB"while the transgression causes horror"
NKJV"the transgression of desolation"
NRSV"the transgression that makes desolate"
TEV"the awful sin"
NJB"of horrifying iniquity"

This probably refers to the idol of Zeus Olympius, that Antiochus placed in the temple (II Maccabees 6:2). This VERB, "makes desolate" (BDB 1030, KB 1563, Qal ACTIVE PARTICIPLE) may be a word play from the Canaanite deity, Ba'al Shamem ("Lord of Heaven"), because "heaven" has the same consonants as "makes desolate." Zeus was the Greek counterpart of Ba'al.

This same phrase appears in 9:27; 11:31; and 12:11. It refers to different atrocities, but all are connected by rebellion against God and His people. In the Bible it can refer to (1) Antiochus IV; (2) Titus' destruction of Jerusalem in a.d. 70; and (3) the end-time antiChrist (the book of Revelation). It is obviously a multiple fulfillment prophecy.

8:14 "for 2,300 hundred evenings and mornings" This phrase has been interpreted in two ways: (1) 2300 full days (E. J. Young, pp. 173-175) or (2) a number equivalent to three and a half years that seems to follow the usage in Gen. 1 ("evenings and mornings") and the phrase related to persecution in Dan. 7:25. Context favors #2 because of the use of a similar period of time in Daniel and Revelation. See note at 7:25.

Differing commentators choose one or the other. I like #2, but H. C. Leupold, Exposition of Daniel, p. 355, quotes a German commentator, Meinhold (1889), ". . .an entirely satisfactory computation has neither been found here nor for the kindred periods in chapters nine and twelve." The problem is that we forget that this is apocalyptic/prophetic literature, not history.

NASB "the Holy Place will be properly restored"

NKJV"the sanctuary shall be cleansed"
NRSV"the sanctuary shall be restored to its rightful state"
TEV"the Temple will be restored"
NJB"the sanctuary will have its rights restored"

This VERB, Niphal PASSIVE (BDB 842) is used in this form only here in the OT. The basic meaning is "to be made just or righteous," so here it would imply, "shall be put in right or properly pure condition." December 12, 165 b.c. was the date of the cleansing and restoration of the temple in Jerusalem by Judas Maccabeus. See note at v. 11.

NASB (UPDATED) TEXT:8:15-17
 15 "When I, Daniel, had seen the vision, I sought to understand it; and behold, standing before me was one who looked like a man. 16And I heard the voice of a man between the banks of Ulai, and he called out and said, ‘Gabriel, give this man an understanding of the vision.' 17So he came near to where I was standing, and when he came I was frightened and fell on my face; but he said to me, ‘Son of man, understand that the vision pertains to the time of the end.'"

8:15 "‘I sought to understand'" As the Gentile kings needed Daniel's God-given gift to understand their dreams, so Daniel needs heavenly beings to help him. Angelic mediation and interpretation is one of the characteristics of apocalyptic literature. Humans cannot discover truth. It must be revealed!

▣ "it looked like a man" This is the Hebrew word gbr, (BDB 149) which makes up Gabriel's name. This has nothing to do with 7:13. Angels often appear in human form (cf. Zech. 1:8,10; 2:1,4). This does not describe their true essence, simply how they appear to us. See note at v. 13.

8:16 "Gabriel" Only two angels are named in the Bible, Gabriel and Michael. Michael is called the Archangel of Israel (cf. 10:13,21; 12:1; Jude v. 9), while Gabriel seems to be God's messenger angel (cf. 9:21; Luke 1:19,26). His name means "man of God" or "strong man of God" (BDB 150).

8:17 "‘I was frightened and fell on my face'" Humans are shocked at the presence and awesomeness of the spiritual realm.

1. God, Gen. 17:3; Job 13:11,21; Ezek. 1:28; 3:23; 44:4

2. angels, Dan. 8:17; 10:9,10,12,15,19; Rev. 1:17

3. visions, Job 7:14 (4:13-14); Dan. 7:28; 8:27

 

▣ "Son of man" Here "man" simply refers to Daniel as a human being (Adam, cf. v. 16), as in Ezek. 2:1; 3:1; 4:1; 5:1; 6:2; 7:2; 12:2,8; and Ps. 8:4. The angel Gabriel is addressing Daniel.

▣ "understand" This is a Hiphil IMPERATIVE (BDB 106, KB 122), as it is in v. 16 (cf. John Joseph Owens, Analytical Key to the Old Testament, vol. 4, p. 737). Gabriel is commanded by the man above the Ulai (i.e. an angel) to help Daniel understand the conversation (cf. v. 15), spoken in the dialogue between the two holy ones (i.e. angels) in vv. 13-14.

▣ "the vision pertains to the time of the end" This vision seems to refer not to the far future, but the relatively near future (i.e. Empires of Persia and Greece). This should give modern interpreters a warning about trying to define the phrase "the time of the end" (cf. v. 19) as always eschatological. In 11:40 "the end time" is used of the period of Greek rule involving the kingdoms of the Ptolomies and Seleucids (323-165 b.c.).

NASB (UPDATED) TEXT:8:18-26
 18"Now while he was talking with me, I sank into a deep sleep with my face to the ground; but he touched me and made me stand upright. 19He said, ‘Behold, I am going to let you know what will occur at the final period of the indignation, for it pertains to the appointed time of the end. 20The ram which you saw with the two horns represents the kings of Media and Persia. 21The shaggy goat represents the kingdom of Greece, and the large horn that is between his eyes is the first king. 22The broken horn and the four horns that arose in its place represent four kingdoms which will arise from his nation, although not with his power.
  23In the latter period of their rule,
 When the transgressors have run their course,
 A king will arise,
 Insolent and skilled in intrigue.
  24His power will be mighty, but not by his own power,
 And he will destroy to an extraordinary degree
 And prosper and perform his will;
 He will destroy mighty men and the holy people.
  25And through his shrewdness
 He will cause deceit to succeed by his influence;
 And he will magnify himself in his heart, And he will destroy many while they are at ease.
 He will even oppose the Prince of princes,
 But he will be broken without human agency.
  26The vision of the evenings and mornings
 Which has been told is true;
 But keep the vision secret,
 For it pertains to many days in the future.'"

8:18 "I sank into a deep sleep" The presence of the spiritual realm causes humans to be frightened and pass out (BDB 922, KB 1191, cf. Gen. 15:12; Job 4:13; Dan. 10:9). In Rev. 1:17 John looked as if he had died!

▣ "he touched me" The angel's touch was a great comfort (cf. 10:10,16,18; I Kgs. 19:7; Rev. 1:17).

8:19 "the final period of the indignation" This term (BDB 276) is used often in Isaiah of YHWH's indignation against His people for their covenant faithlessness; therefore, He punishes them by means of foreign nations (cf. Isa. 10:5-6,25; 13:2-16 [esp. v. 5]). However, His indignation will pass (cf. Isa. 26:20; 30:27; 66:7-24 [esp. v. 14]). This theme is continued in Ezekiel (cf. 21:31; 22:24,31). It is foreshadowed in Deut. 28:49-57.

In the context of the book of Daniel this indignation (BDB 276) has to do with the independence and arrogance of the Gentile nations who God used to judge His people. Their arrogance is projected into the distant future (i.e. Greece for 8:19 and end-time Antichrist for 11:36 [cf. 7:8,20-22,23-26; II Thess. 2; Rev. 12-13]). Now He will judge these Gentile nations (cf. 11:36).

▣ "for it pertains to the appointed time of the end" This phrase (BDB 417) is found here and in 11:27,29,35, which all refer to events relating to Greece, especially Antiochus IV, who aggressively attacks God's people.

The confusion so common in interpreting Daniel is the failure to:

1. recognize its genre and to try to identify all details historically

2. recognize its near future symbols and its far future symbols

a. the little horns of chapter 7 vs. 8

b. 9:1-23 vs. 9:24-27

c. 11:1-35,40-45 vs. 11:31-39

3. recognize its merging of anti-God kingdoms. The fourth kingdom is Rome, but more, it is all Gentile world-dominating powers.

 

8:20 "the ram. . .Medo-Persia" The ram was the sign of Persia (Aries, the Zodiac sign), but the ram was also the guardian spirit of Persia and the king wore the ram's emblem to battle.

8:21 "the shaggy goat. . .Greece" In 8:5 there is a Hebrew construct for male goat (BDB 862 and 777). In 8:21 there are two words which the Handbook on the Book of Daniel, from the Untied Bible Societies, says is made up of the Hebrew word for male goat (BDB 972 II) and the Aramaic word for he-goat (BDB 862), which are in opposition, p. 222. The ADJECTIVE form of this term means "hairy," therefore, the additional word "shaggy" in 8:21. This additional term usually refers to the goats offered as a sin-sacrifice (cf. Lev. 4:23,24; 9:15; 16:5,7-8; Num. 7:16).

The goat was the Zodiac sign of Greece, Capricorn, and it was the national symbol of the Macedonian coat of arms. These two verses are very historically specific in the identification of the second and third Gentile kingdoms of Daniel's vision.

▣ "the first king" This is obviously Alexander the Great.

8:22 "although not with his power" None of the rival Greek generals (satraps) ever equaled the power and extent of Alexander's kingdom!

8:23-26 These verses are in poetic form in the NASB, NRSV, NJB, and REB translations.

8:23 "a king will arise, insolent and skilled in intrigue" This seems to describe Antiochus IV Epiphanes' rise to power.

NASB"insolent and skilled in intrigue"
NKJV"who understands sinister schemes"
NRSV"skilled in intrigue"
TEV"stubborn, vicious and deceitful"
NJB"ingenious-minded man"

This is literally "strong of face" (Construct BDB 738 and 815) and "one who understands riddles" (Construct BDB 106 and 295).

8:24 "‘his power will be mighty, but not by his own power'" Here again, is the recurrent theme of God's control and direction of human history (cf. v. 25f; 2:20-23). God used Assyria, Babylon, Persia, Greece, Rome, and will use whomever He chooses to accomplish His will (cf. Rom. 9)! Often humans, even redeemed humans, do not understand (cf. Isa. 55:8-11).

NASB"he will destroy to an extraordinary degree"
NKJV"he shall destroy fearfully"
NRSV"shall cause fearful destruction"
TEV"will cause terrible destruction"
NJB"will plot incredible schemes"

The first VERBAL (BDB 810, KB 927) is a Niphal PARTICIPLE and the second VERB (BDB 852 II, KB 1026) is a Hiphil IMPERFECT. This word is often used for the wonders and marvelous works of God (cf. Exod. 15:11; Isa. 25:1; 29:14; Dan. 12:6). Here, however, it speaks of the terribly destructive acts of this king of the third empire (cf. 8:11-13).

▣ "and prosper and perform his will" See note at 8:12.

NASB"will destroy mighty men"
NKJV"shall destroy the mighty"
NRSV, NJB"shall destroy the powerful"
TEV"will bring destruction on powerful men"

The VERB means "corrupt" (BDB 1007, KB 1469, Hiphil PERFECT, cf. Gen. 6:12; Deut. 4:16; 31:29; Ezek. 16:47), "ruin" (cf. Mal. 3:11), or "destroy" (cf. v. 25; Isa. 36:10; Jer. 51:20).

The ADJECTIVE "mighty" usually means numerous (BDB 783, cf. "many" of v. 25d). Because of Daniel's literary style it is surely possible that "the mighty men" and "the holy people" are parallel. The other option would be to see "mighty men" as the army of national or political rivals. The full phrase denotes the king's (small horns) complete success.

This phrase "the holy people" is literally "the people of the holy ones," which is very similar to 7:27. Many scholars believe that the phrase in 7:27 is parallel to "holy ones" of 7:18,22, and 25. In context 8:24 cannot refer to angels.

8:25 This fits what we know of Antiochus IV. See also I Maccabees 1:29-41,44-50; 4:38-39.

▣ "he will magnify himself in his heart" The VERB (BDB 152, KB 178) is a Hiphil IMPERFECT. This has been the recurrent problem of fallen humanity and especially of tyrannical dictators and potentates. This activity always attracts God's attention (cf. Isa. 9:9; 10:12; Dan. 5:20; 8:11; 11:36-37).

NASB"while they are at ease"
NKJV"in their prosperity"
NRSV, TEV"without warning"
NJB"taking them unawares"

The term "at ease" (BDB 1017) means quietness in the sense of security, but without warning at such a time and in such a place (probably "the Beautiful Land," i.e. Palestine, cf. 8:9,11,16,41), they will be attacked (cf. 11:21,24).

The attacker will be the king of v. 23 and those attacked will be "the mighty men and the holy people" of v. 24.

▣ "he will even oppose the Prince of princes" The VERB (BDB 763, KB 840) is a Qal IMPERFECT. This same word, "prince" (BDB 978, cf. 8:11,25; 10:13,21; 12:1) is translated "commander" in v. 11 and seems in context to refer to YHWH (cf. Josh. 5:12-15). The Hebrew word does not imply a crown prince, co-regent, or ruler in waiting as it does in English, but the chief leader. It is used of the Messiah in Isa. 9:6,7; of Michael the Archangel (cf. Jude 9); and of Israel in 10:13,21; 12:1.

The redundant "Prince of princes" is a Hebrew superlative, "the greatest of all rulers" (i.e. King of Kings, cf. 2:37,47; Ezek. 26:7; or [God of gods]; Ezra 7:12).

▣ "But he will be broken without human agency" The VERB (BDB 990, KB 1402) is a Niphil IMPERFECT. This is the recurrent theme of God's sovereignty and control (cf. 2:20-23).

8:26 "evenings and mornings" This refers to the offering of a lamb in the temple each morning and evening (cf. vv. 11-14,19).

The Jewish culture starts the new day at evening, following the order of Gen. 1:5,8,13,19,23,31.

The vision and prophecy of chapter 8 is future to Daniel, but past to us. This gives us a great opportunity to evaluate prophetic/apocalyptic language in a known event (cf. D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic, pp. 103-128). We can read I Maccabees, Josephus, and secular histories to compare how the event was recorded in the Bible and outside the Bible. The differences show us (1) the stylized language of Hebrew prophecy and (2) the over-the-top emotional hyperboles of apocalyptic symbolism.

▣ "which has been told" See verses 15-25.

▣ "is true" This (BDB 54) should possibly be understood as certain to happen just the way it was revealed in vv. 15-25. For a good discussion of meaning and truth in Scripture see Kevin. J. Vanhoozer, Is There a Meaning in This Text?

▣ "but keep the vision secret" This secrecy is seen in 7:28 and 12:4,9. This is literally, "stop us" or "shut up" (BDB 711, KB 771, Qal IMPERATIVE, cf. II Kgs. 3:19; II Chr. 32:4,30; the PASSIVE in Dan. 12:9). This means that the phrase may mean to conserve the vision, not keep it secret!

NASB (UPDATED) TEXT:8:27
 27"Then I, Daniel, was exhausted and sick for days. Then I got up again and carried on the king's business; but I was astounded at the vision, and there was none to explain it."

8:27

NASB"I was exhausted and sick for days"
NKJV"fainted and was sick for days"
NRSV"was overcome and lay sick for some days"
TEV"I was depressed and ill for several days"
NJB"lost consciousness; I was ill for several days"

The vision of both 7:28 and 8:27 made Daniel physically ill.

▣ "there was none to explain it" This phrase is surprising in light of vv. 15-19!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What two kings are mentioned in chapter 8?

2. Should we identify the little horn of chapter 7 with the little horn of chapter 8? Why or why not? Who are these little horns?

3. Who are the transgressors in vv. 12, 23?

4. To whom does the prophesy relate: to Daniel's time; to the Maccabean period, to Jesus' time, or to the end time? Why?

Copyright © 2012 Bible Lessons International

Daniel 9

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV NRSV TEV NJB
Daniel's Prayer for the People The Prophecy of the Seventy Weeks Daniel Prays for His People Daniel's Prayer
9:1-15 9:1-2 9:1-4a 9:1-4a
  9:3-4a    
  9:4b-6 9:4b 9:4b-19
    9:5-14  
  9:7-10    
  9:11-14    
  9:15-19 9:15-19  
9:16-19      
The Seventy-Weeks Prophecy   Gabriel Explains the Prophecy The Angel Gabriel Explains the Prophecy
9:20-23 9:20-23 9:20-23 9:20-27
9:24-27 9:24-27 9:24-27  

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. It is interesting to speculate how many of the earlier writings of the Hebrew prophets Daniel had read. It seems for sure he had read Ezekiel because he describes YHWH's throne in a similar way (i.e. "wheels," cf. Ezek. 10:2,6,13 and Dan. 7:9). Many of the words and phrases Daniel uses are found in Isaiah. In this chapter we are told specifically that Daniel was familiar with the prophecy of Jeremiah (cf. 25:9-13; 29:10).

This "seventy years" (9:2) can be calculated (1) from the destruction of the temple (586 b.c.) to the rebuilding of the temple (516 b.c.) or (2) from the exile of Jehoiakim (605 b.c., cf. Dan. 1:1) to the decree of Cyrus for all the exiled peoples to be allowed to return home and rebuild their national temples (538 b.c., cf. Ezra 1:1-4; Isa. 44:28-45:7).

B. The other chapters of Daniel have emphasized the arrogant unbelief of the Gentile rulers of the ancient Near East. The Babylonian exile is mentioned in 1:1-2, but not the reason for it (e.g. Ezra 5:12). In this chapter Daniel acknowledges his personal sins and the sins of his people in a fashion reminiscent of the corporate confessions of Moses (cf. Exod. 32:30-32) and Isaiah (cf. Isa. 6:5).

 

C. It is my understanding at this point in my study that 9:24-27 refers to the Messiah, Jesus of Nazareth, and that it uses symbolic numbers (7 x 10 sevens) to reveal some future historical, redemptive events related to the first and second comings of Christ.

As it is an error in hermeneutical methodology to interpret all of the details of parables, so too, the details of apocalyptic literature, for they both use imagery and symbols to communicate a central truth. Western literalism has mistakenly sought a historical reference in every detail instead of the overall truth or meaning.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:9:1-6
 1"In the first year of Darius the son of Ahasuerus, of Median descent, who was made king over the kingdom of the Chaldeans—2in the first year of his reign, I, Daniel, observed in the books the number of the years which was revealed as the word of the Lord to Jeremiah the prophet for the completion of the desolations of Jerusalem, namely, seventy years. 3So I gave my attention to the Lord God to seek Him by prayer and supplications, with fasting, sackcloth and ashes. 4I prayed to the Lord my God and confessed and said, ‘Alas, O Lord, the great and awesome God, who keeps His covenant and lovingkindness for those who love Him and keep His commandments, 5we have sinned, committed iniquity, acted wickedly and rebelled, even turning aside from Your commandments and ordinances. 6Moreover, we have not listened to Your servants the prophets, who spoke in Your name to our kings, our princes, our fathers and all the people of the land.'"

9:1 "in the first year of Darius the son of Ahasuerus of Median descent who was king over the Chaldeans" See full note at 5:31.

The real problem in this verse versus 5:31 is the addition of the father's name, Ahasuerus. This name appears in the OT in Ezra 4:6 and Esther 1:1 as Esther's Persian husband, known by his Greek name, Xerxes. The name, like Darius, might be an honorific title (i.e. "mighty man" or "mighty eye," cf. BDB 31). As of this point in time scholarship knows nothing of this Chaldean ruler of Median descent. As has happened so often already, archaeology has shed light on other perceived historical difficulties (i.e. Belshazzar). So, let us keep searching!

▣ "of Median descent" If Darius, the son of Ahasuerus, is Cyrus, he was qualified to claim both Median and Persian lineage.

▣ "who was made king" This is similar to 5:31. Was he made king by God or by human authority? Obviously by both (cf. Isa. 44:28-45:7). Remember Dan. 2:20-23!

9:2 "observed in the books the number of years which was revealed as the word of the Lord to Jeremiah the prophet" This refers to Jer. 25:9-13 or 29:10, although another prophecy is made in II Chr. 36:21, where the years of captivity are prophesied as seventy in number because of the Jews' failure to keep the sabbatical years mentioned in Lev. 26:33-35. This time sequence (70 years) is important because it will be picked up on by the angel in verse 24 to describe a new period of 70 units which the people of God must endure.

It is possible that the 70 years refers to a complete life span. As God judged Israel with a forty year wilderness wandering period for their unbelief (the age of those who could have been soldiers at the time of the rebellion), He now judges His people with a judgment that covers the life span of an entire generation of faithless Jews.

This construct, "according to the word of YHWH" (BDB 182 and 217), is used often in the OT for God's prophetic communication. YHWH desires and initiates a relationship with humans made in His image for the purpose of fellowship.

▣ "‘for the completion of the desolations of Jerusalem'" Jeremiah and Daniel use two different Hebrew words for "desolation" (BDB 352 and 1031). The one used here in Daniel (BDB 352) is also used in connection with Jeremiah's prophecy about the exile of Jerusalem (cf. Jer. 25:9,11,18). These two terms are both used in this chapter for the destroyed and profaned temple in Jerusalem (cf. 9:2 vs. 9:17,18).

9:3

NASB"I gave my attention"
NKJV"I set my face toward"
NRSV"I turned to"
TEV"I prayed earnestly to"
NJB"I turned my face to"

This is literally "I turned my face to the Lord." This idiom shows (1) the personal intimacy of prayer. Prayer is not a monologue, but an intimate dialogue or (2) Daniel faced the ruined temple in Jerusalem when he prayed as if God's presence remained there (cf. 6:10-11).

This is the first vision which was initiated by Daniel's questioning (cf. Joyce G. Baldwin, Daniel, p. 162).

▣ "Lord" The NASB (1970) has "LORD," following some Hebrew manuscripts. Here in v. 3 it is the Hebrew term Adon, which denotes "owner," "master," "husband" and is usually translated "Lord." The covenant name YHWH (Lord) does occur in v. 4. It occurs seven times in this chapter and nowhere else in Daniel. The NASB (1995 Update) appropriately has "Lord" here in v. 3.

▣ "God" See SPECIAL TOPIC: NAMES FOR DEITY at 4:2.

▣ "supplication" This Hebrew word (BDB 337) is used several times in chapter 9 (cf. vv. 3,17,18,23). This term characterizes Daniel's prayer for the mercy of YHWH.

▣ "with fasting, sackcloth and ashes" These are all Jewish signs of mourning (e.g. Isa. 58:5; Jonah 3:5-6; Esther 4:1-3).

1. Fast - Although not mentioned specifically in the writings of Moses, it was understood that on the Day of Atonement (Lev. 16) that sorrow for sin would be symbolized by a day of fasting by the whole nation. Throughout Jewish history national tragedies were commemorated by an annual fast.

2. Sackcloth - This was a rough, plain cloth worn as a symbol of mourning.

3. Ashes - This seems to have started as a sign of mourning in Josh. 7:6 and developed into a tradition (cf. I Sam. 4:12; II Sam. 1:2; 13:19).

 

9:4

NASB, TEV"confessed"
NKJV, NRSV,
NJB"made confession"

This is the Hebrew word for "to throw" (BDB 392, KB 389), used in the Hithpael as an idiom for "confess" (cf. Lev. 16:21; 26:40; Num. 5:7; Ezra 10:1; Neh. 9:3; Dan. 9:3,20). Robert Young, Analytical Concordance, p. 196, says it means "to throw out the hand" when the term refers to "confessing YHWH's name" (cf. I Kgs. 8:33,35; II Chr. 6:24,26). Whether there was a physical gesture denoting the confession of sin is uncertain, but probable.

▣ "Oh Lord, the great and awesome God, who keeps His Covenant and lovingkindness for those who love Him and keep His commandments" This is a wonderful description of the covenant God.

1. The great - This is El (God, BDB 42) with the ADJECTIVE "great" (BDB 152).

2. The awesome - This term's basic meaning is fear (BDB 431), but it is used here in the Niphal for godly fear, respect or awe (e.g. Deut. 7:21; 10:17; Neh. 1:5; 4:8; 9:22).

3. Who keeps covenant - YHWH is faithful to His promises (cf. Num. 23:19; Mal. 3:6).

4. Lovingkindness - This is the special covenant NOUN hesed (BDB 338), used so often of YHWH's covenant loyalty (e.g. Deut. 7:9).

5. For those who love Him and keep His commandment - This is the essence of the Mosaic covenant (cf. Deut. 7:10; 27-29). Covenant love and loyalty on God's part is meant to reproduce itself in His covenant people. The NT accentuates God's faithfulness (cf. II Tim. 3:13) amidst human faithlessness.

 

9:5 "we have sinned" Notice the recurrent theme, vv. 5, 6, 8, 9, 10, 11, 13, 14, 15, 17. Daniel identifies himself with his people and makes confession, as did Moses (e.g. Exod. 32:32; Num. 11:2; 21:7) and Isaiah (e.g. 6:5).

What a list of willful covenant disobedience! Israel had violated the covenant over and over again. The Assyrian and Babylonian exiles and the complete destruction of Jerusalem and the temple were the consequences.

1. "Sinned" (BDB 306, KB 305) - the basic meaning is missing the mark.

2. "Committed iniquity" (BDB 731, KB 796) - the basic meaning is guilty acts ("to be bent" or "to make crooked").

3. "Acted wickedly" (BDB 957, KB 1294) - the basic meaning is to be loose or disjointed (cf. v. 15).

4. "Rebelled" (BDB 597, KB 632) - the basic meaning is bold in acts of known disobedience (cf. v. 9).

5. "turning aside" (BDB 693, KB 747) - the basic meaning is to knowingly depart from a clear path (cf. v. 11).

This phrase and v. 11 both use an INFINITIVE ABSOLUTE of "turning aside" (BDB 693, KB 747) to describe Israel's rebellion and transgression.

▣ "from Your commandments and ordinances" Psalm 19:7-9 lists several names for God's covenant stipulations.

1. "law of the Lord," v. 7

2. "testimony of the Lord," v. 7

3. "precepts of the Lord," v. 8

4. "commandments of the Lord," v. 8

5. "fear of the Lord," v. 9

6. "judgments of the Lord," v. 9

Psalm 119 also praises the law of the Lord in acrostic form.

9:6 "we have not listened to Thy servants the prophets" The Jews (kings, princes, ancestors, and all the common people) were not ignorant or uninformed about God's covenant will. They had the writings of Moses, the miracles of the Exodus, the victories of the conquest and the fulfillment of the Abrahamic promise of land, but they would not be faithful (cf. II Kgs. 17:13-15; Jer. 44:4,5,21; Hosea 11:2).

NASB (UPDATED) TEXT:9:7-14
 7"Righteousness belongs to You, O Lord, but to us open shame, as it is this day — to the men of Judah, the inhabitants of Jerusalem and all Israel, those who are nearby and those who are far away in all the countries to which You have driven them, because of their unfaithful deeds which they have committed against You. 8Open shame belongs to us, O Lord, to our kings, our princes and our fathers, because we have sinned against You. 9To the Lord our God belong compassion and forgiveness, for we have rebelled against Him; 10nor have we obeyed the voice of the Lord our God, to walk in His teachings which He set before us through His servants the prophets. 11Indeed all Israel has transgressed Your law and turned aside, not obeying Your voice; so the curse has been poured out on us, along with the oath which is written in the law of Moses the servant of God, for we have sinned against Him. 12Thus He has confirmed His words which He had spoken against us and against our rulers who ruled us, to bring on us great calamity; for under the whole heaven there has not been done anything like what was done to Jerusalem. 13As it is written in the law of Moses, all this calamity has come on us; yet we have not sought the favor of the Lord our God by turning from our iniquity and giving attention to Your truth. 14Therefore the Lord has kept the calamity in store and brought it on us; for the Lord our God is righteous with respect to all His deeds which He has done, but we have not obeyed His voice."

9:7 "righteousness belongs to Thee" The term "righteousness" (cf. vv. 14,16) is the Hebrew word (BDB 841-842) for a "measuring reed," "ruler," or "standard." God Himself is the standard of judgment.

Fallen humanity's only hope of meeting God's standard is the imputed righteousness of Jesus Christ (cf. Lev. 19:2; Matt. 5:48; II Cor. 5:21). That is why the OT is simply a school-master to lead us to Christ (cf. Jer. 31:31-34; Ezek. 36:22-38; Gal. 3:19-26). See SPECIAL TOPIC: RIGHTEOUSNESS at 4:27.

NASB, NRSV"open shame"
NKJV"shame of face"
TEV"disgrace on ourselves"
NJB"the look of shame"

As covenant loyalty (v. 4) and righteousness belong to the faithful God, so covenant disloyalty and open shame belong to His faithless people.

This Hebrew construct (BDB 102 plus 815) is translated "confusion of face" or "shame of face" (cf. v. 8). The same construction is found in II Chr. 32:21. This phrase refers to the exiles of Israel being taken from the Promised Land. This damaged God's reputation among the nations. He wanted to bless Israel and use her as a light to bring the world to Himself (cf. Gen. 12:3; Exod. 19:5-6), but their continual covenant infidelity resulted in judgment for them and a misunderstanding of YHWH by the world (cf. Ezek. 36:22-38).

NASB"as it is to this day"
NKJV"as it is this day"
NRSV"as at this day" 
TEV------
NJB"we wear today"

The best parallel to help understand the theology of this phrase is Ezek. 36:22-38, which is really a description of "the New Covenant" of Jer. 31:31-34.

▣ "to the men of Judah, the inhabitants of Jerusalem, and all Israel" This is referring to "the desolations" in v. 2. God allowed Assyria (cf. Isa. 10:5) and Babylon (cf. Jer. 51:20) to exile His own people.

▣ "those who are near by and those who are far away in all the countries to which Thou has driven them" God's covenant people, the descendants of Abraham to whom God promised a land (cf. Gen. 12:1-3, etc.), were taken out of the promised land and scattered among the nations because of their idolatry and violations of the covenant (cf. I Kgs. 8:46).

9:9 "to the Lord our God belong compassion and forgiveness" The term "compassion" (BDB 933) may be a metaphor from the word "womb," thereby speaking of family love. God often describes His ways with humanity by means of familial images (father, kinsman redeemer, parents, family, etc.).

There are only a few places in the OT where the character of God is delineated with such clarity (cf. Exod. 34:6-7; Ps. 103:8-14; Joel 2:13; Neh. 9:17-21). Sinful mankind's only hope is the unchanging (cf. Mal. 3:6), merciful character of God (cf. 9:18; Mal. 3:6)!

The term "forgiveness" used here is a rare form (PLURAL, ABSTRACT, INTENSIVE, "abundantly forgive") of the word (BDB 699); it is also used in Neh. 9:17. The unemphasized form is found in v. 19.

9:10 "through His servants the prophets" When we see the English word "prophets," we think of Isaiah—Malachi, but Judaism believed that prophets wrote Scripture, so

1. Moses is a prophet (cf. Deut. 18)

2. the history books of the OT (Joshua - Kings) are written by prophets and are called "the Former Prophets" by the rabbis

This phrase includes all the Old Testament up to Daniel's day (cf. II Kgs. 17:13-15; 18:12).

9:11 "transgressed" The word appears here and in 8:23. Its basic meaning is to go beyond a known boundary (BDB 716, KB 778, Qal PEFRECT).

Notice the series of expressions used in vv. 11 to show Israel's covenant breaking.

1. transgressed

2. turned aside

3. not obeying (cf. v. 14)

4. we have sinned (cf. vv. 5,15)

Also notice in v. 11 what they sinned against.

1. "Thy law"

2. "Thy voice"

3. "against Him" (cf. vv. 8,9)

All sin is ultimately against a personal God. We have not just broken rules, we have broken our relationship with the One in whose image we were fashioned (cf. Gen. 1:26-27)! Sin destroys the essence of our created purpose—fellowship with God.

▣ "the curse" The term "curse" (BDB 46) can also be translated "oath" (cf. Neh. 10:29). This covenantal terminology goes back to the covenant "curses and blessings" of Deut. 27-29, where Israel promises to obey God's word (cf. Deut. 29:11-13). However, if they rebel and disobey, God's oath becomes a curse (cf. Deut. 29:18,19,20; 30:7; II Chr. 334:24; Jer. 29:18-19).

9:12 "He has confirmed His word which He has spoken" God's promises and His judgments all come true (cf. Isa. 40:8; 45:23; 46:10-11; 55:11). The trustworthiness of God's character rests on the trustworthiness of His word!

9:14

NASB"the Lord has kept the calamity in store and brought it on us"
NKJV"the Lord has kept the disaster in mind"
NRSV"the Lord kept watch over this calamity until he brought it upon us"
TEV"You, O Lord our God, were prepared to punish us"
NJB"Yahweh has watched for the right moment to bring disaster on us"

This implies that the covenant God waited for the right moment to judge His disobedient covenant people. God performed His word of judgment on Israel (cf. Jer. 1:9-19; 31:28a; 44:27). Judgment was as much an act of love as was the initial covenant. God deals with His people as a loving parent.

NASB (UPDATED) TEXT:9:15-19
 15"And now, O Lord our God, who have brought Your people out of the land of Egypt with a mighty hand and have made a name for Yourself, as it is this day—we have sinned, we have been wicked. 16O Lord, in accordance with all Your righteous acts, let now Your anger and Your wrath turn away from Your city Jerusalem, Your holy mountain; for because of our sins and the iniquities of our fathers, Jerusalem and Your people have become a reproach to all those around us. 17So now, our God, listen to the prayer of Your servant and to his supplications, and for Your sake, O Lord, let Your face shine on Your desolate sanctuary. 18O my God, incline Your ear and hear! Open Your eyes and see our desolations and the city which is called by Your name; for we are not presenting our supplications before You on account of any merits of our own, but on account of Your great compassion. 19O Lord, hear! O Lord, forgive! O Lord, listen and take action! For Your own sake, O my God, do not delay, because Your city and Your people are called by Your name."

9:15 "who brought Thy people out of the land of Egypt" The Exodus fulfilled God's promise of Gen. 15:12-21. The symbolism from Gen. 15 conveys the concept that God and God alone can accomplish this act of deliverance and promise. In point of fact the OT is as much an account of YHWH's grace and mercy as is the NT. The character of God has not changed (cf. Mal.3:6), but the covenant requirements have been modified because of mankind's (even redeemed) inability to keep the covenant (cf. Jer. 31:31-34; Ezek. 36:22-38). The covenant is still conditional, but structured so that the Messiah's performance replaces human performance as the means and basis of redemption (cf. Isa. 53; II Cor. 5:21).

▣ "has made a name for Himself" God wanted to use the family of Abraham to reach all the world in reconciliation (cf. Gen. 12:3; Exod. 19:5-6). The Exodus was for the ultimate purpose of world evangelism (cf. Exod. 9:16; Neh. 9:10) as much as national promise!

9:16 "in accordance with all Thy righteous acts" In v. 7 Daniel attributes righteousness to God; in v. 14 Daniel elicits the covenant claim, "the Lord our God is righteous"; and now in v. 16 Daniel appeals to the character of God (cf. vv. 17,19), not the disobedience of His people (cf. v. 18), as the reason to restore Israel (cf. v. 20), so as to complete their calling of being a light to the nations!

▣ "thy city Jerusalem, Thy holy mountain" God was connected with His people and His temple on Mt. Moriah (cf. v. 20). The ancients linked deities to national groups. Daniel asked God to act for His own Names' sake (cf. vv. 17,18,19; Ezek. 36:22-38). God's desire and design is still world evangelization (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8).

9:17 "for Thy sake, O Lord" This is repeated in v. 19. Daniel supplicates YHWH to act so as to accomplish His purposes of world-wide witness and redemption through Israel.

▣ "let Thy face shine on" This reflects the blessing formula of Num. 6:24,26, which is also reflected in Ps. 80:3,7,19.

The next verse also uses human physical terms to address God (anthropomorphism). Daniel asks the eternal, spiritual One to: 

1. shine His face on, v. 17

2. incline His ear, v. 18

3. open His eyes, v. 18

4. O, Lord, hear, v. 19

 

9:18 "not. . .on account of any merits of our own, but on account of Thy great compassion" Daniel is praying much like Moses, in that he appeals to God's character (cf. vv. 17,19) for forgiveness and unmerited deliverance to Jerusalem, the temple, and the people as a whole (cf. v. 19), not any deserved or attained righteousness on Israel's part. This is the OT incipient concept of justification by grace through faith (cf. Gen. 15:6; Rom. 4:3; Gal. 3:6).

9:19 Even in an English translation one can feel the intensity ( a series of IMPERATIVES) of Daniel's prayer!

NASB (UPDATED) TEXT:9:20-23
 20"Now while I was speaking and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God in behalf of the holy mountain of my God, 21while I was still speaking in prayer, then the man Gabriel, whom I had seen in the vision previously, came to me in my extreme weariness about the time of the evening offering. 22He gave me instruction and talked with me and said, ‘O Daniel, I have now come forth to give you insight with understanding. 23At the beginning of your supplications the command was issued, and I have come to tell you, for you are highly esteemed; so give heed to the message and gain understanding of the vision.'"

9:20 Notice all the PARTICIPLES, which basically refer to the same act.

1. speaking (Piel)

2. praying (Hithpael)

3. confessing (Hithpael)

4. presenting (Hiphil)

5. speaking (Piel, v. 21)

 

▣ "the holy mountain of my God" This refers to Mt. Moriah in Jerusalem (Jerusalem was built on sevenhills), on which Solomon's temple was built (cf. II Chr. 3:1). This was the same mountain on which Abraham offered Isaac (cf. Gen. 22:2) and this same mountain was later a place where David offered a sacrifice to stop the judgment of God (cf. II Sam. 24:18-25; I Chr. 21:18-27).

9:21 "then the man Gabriel" This is a messenger angel. His name means "man of God" (BDB 150, cf. 8:16). He is only one of two angels whose names are mentioned in the Bible, Gabriel and Michael.

▣ "in my extreme weariness" Some commentators link this to the angel Gabriel who was wearied by his swift flight (Aramaism, BDB 419) and some see it as referring to Daniel's weariness (cf. 7:28; 8:27; 10:8-9,16-17). Since I do not think angels get tired, it probably refers to Daniel.

▣ "about the time of the evening offering" Remember, the temple was destroyed. There were no offerings. The evening offering would have been about 3:00 p.m. Daniel kept the temple ritual alive by continuing his habit of prayer (cf. 6:10)!

9:22 "to give you insight and understanding" The Hebrew word "insight" (BDB 968) is used in several senses.

1. positively of wisdom of Daniel in 1:4,17; 9:25

2. negatively of the craftiness of the little horn in 8:25

3. negatively of unfaithful Israel in 9:13

4. positively of restored Israel in 11:33,35

5. positively of believers of the end-time period in 12:3,10

The Hebrew term "understanding" (BDB 108) is used in 1:20; 8:15; 9:22; 10:1. Daniel was gifted by God and enabled by angelic interpreters to grasp the meaning of the symbolic visions. This particular explanation deals with the seventy years of Jeremiah's prophecy from v. 2.

The question I continue to ask in connection with the genre of both Daniel, Zechariah, and Revelation is, "Did these authors receive a message from God and then structure it as apocalyptic literature or did they receive it as structured symbols?" Could both be true? Does God suddenly change the form of revelation from prophetic models to apocalyptic models? I suppose I believe that these inspired human authors structured their messages in symbolic, dramatic, imaginative, figurative ways. The message is from God, but its presentation comes through inspired humans using different literary genres.

9:23 "the command was issued" This is literally, "a word went out" (BDB 422, KB 425, Qal PERFECT). It may have come from the powerful angel as in 8:16 or from God (cf. Isa. 45:23; 55:11). Even before Daniel finished praying heaven had responded!

NASB"for you are highly esteemed"
NKJV, NRSV"for you are greatly beloved"
TEV"He loves you"
NJB"You are a man specially chosen"

The implied agent is God. This phrase is also used of Daniel in 10:11,19. The Hebrew term (BDB 326) means "a precious treasure" (cf. 11:38,43).

NASB (UPDATED) TEXT:9:24-27
 24"Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy place. 25So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress. 26Then after the sixty-two weeks the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined. 27And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate."

9:24-27 This passage has a parallel or poetic aspect (series of INFINITIVE CONSTRUCTS) and is translated into poetic lines by NJB (vv. 24-27) and NAB (vv. 22-26) translations, but not by most English versions.

This is one of the most specific, yet debated, passages in the OT. Have we switched genres from apocalyptic, fuzzy, symbolic, imaginative literature (chaps. 7 & 8) to a very specific, historical prophecy (9:24-27 & chap. 11)? Are the details meant to be seen as foreshadowing future history?

Does this vision have any connection (1) to the vision of chapter 8 and 11:1-35 or (2) is it an extension going back to and extending the little horn of the fourth kingdom (end-time Antichrist) of chapter 7 and 11:36-45? What is the literary context; to which historical setting?

A third option is to see it as referring to the time of Jesus (His Incarnation and earthly life), which would limit it to the fifth kingdom of 2:35, 44-45; 7:9-10, 13-14, 18, 22, 27. This is the option I feel most comfortable with at this point in my study. Passages like this must remain tentative!

This paragraph functions theologically in several ways.

1. God has punished His own people. Sin is an ongoing problem.

2. God will forgive and restore His people. Salvation is always possible.

3. More problems remain for His people (believing Jews and Gentiles).

4. Messiah is coming, but He will be a suffering servant (cf. Isa. 53), a wounded shepherd (cf. Zech. 12-13)

5. God will judge those who attack His people.

One of my concerns with this context is that it is presented in the OT prophetic terms of the "land" promises to Abraham (Gen. 12,15,16), but the NT expands this into a universal perspective! See Special Topic: The Tension Between Old Covenant Prophetic Models and New Covenant Apostolic Models at Zech. 6:12. Daniel is familiar with the Gentile kings to whom YHWH has revealed Himself and they have praised Him. God's people are wider than racial Jews (cf. Rom. 2:28-29; 9:6; Gal. 3:7-9,29; 6:16; I Pet. 2:5,9; 3:6; Rev. 1:6).

At this point please turn to Contextual Insights for chapter 11 and read F, which deals with the nature of apocalyptic literature taken from Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic by D. Brent Sandy, pp. 156-158.

9:24 "seventy weeks" The Hebrew phrase (BDB 988) is literally "seventy units of seven" (or weeks). Numerals were usually FEMININE PLURAL, but here they are MASCULINE PLURAL and this is unusual, possibly to denote its symbolic nature. This "seventy units of seven" relates to the seventy units of Jeremiah's prophecy noted in v. 2. Daniel is being told that there would be a another longer period in Israel's history when the temple would be destroyed again (similar to Ezek. 38-39), but he was to remember that God was in control of all human history and that He would bring creation to its divine purpose.

▣ "have been decreed" This Hebrew term "decree" (BDB 367, KB 364) is found only here in the OT (there are three Aramaic terms translated "decree" in 2:4-7:28, but none relate to this Hebrew form). It is related to an Aramaic term which meant "to cut," "cut off," or "decide." This is a Niphal PASSIVE form.

The "decree" of v. 24 is parallel to the "decree" (literally "word," BDB 182) of v. 25! Both deal with the restoration of the center of Jewish worship (cf. v. 25). Connected to this restoration is God's eternal redemptive plan (cf. v. 24), which involved the Messiah's being "cut off" (cf. v. 26; Zech. 9-14) and Jerusalem destroyed again (cf. v. 26; Ezek. 38-39).

If one takes the historical period from the permission of Artaxerxes for Nehemiah to return to Jerusalem and rebuild the walls of the city in 445 b.c.; and if one assumes that "seventy weeks" refers to 490 years; and if one calculates the end of the 69th week as 483 years, then one comes very close to the date of the beginning of Jesus' (1) ministry (i.e. baptism) or (2) crucifixion (the cutting off of the Messiah).

There have been three major theories about this decree related to Persian monarchs: (1) Cyrus II, known as Cyrus the Great, allowed all captive people to return to their homes in 538 B.C. (cf. Isa. 44:26-28; Ezra 1); (2) Artaxerxes to Ezra in 458 b.c. allowed more priests and Levites to return to Jerusalem with Ezra (cf. in Aramaic, Ezra 7:11-26); and (3) Artaxerxes to Nehemiah, 445 b.c. allowed Nehemiah to go to Jerusalem to rebuild the walls (cf. Neh. 1:3; 2:3-8).

▣ "for your people and your holy city" This decree refers to Jerusalem, but which time-frame?

1. Ezra-Nehemiah in the Persian period

2. Maccabees in the Greek period

3. Jesus in the Roman period

4. end-time

5. or is this a recurrent pattern through human history

a. Covenant disobedience on the part of God's people

b. the anger of unbelieving humanity against God and His people

 

NASB, NKJV,
NRSV"to finish the transgression"
TEV"for freeing. . .from sin"
NJB"putting an end to transgression"

The first part of this Hebrew construct means "to finish," "to complete" (BDB 477-8, KB 476, from an Aramaic root "to cease" or "to perish," cf. II Chr. 31:3; Ezra 9:1).

H. C. Leupold, Exposition of Daniel, pp. 411-412, says this is the only occurrence of a different Hebrew VERB (BDB 480, KB 476) in the Piel form and should be translated "to restrain completely." Both the NASB and NIV note this possibility in a footnote, but use the first option in the translation.

The term "transgression" (BDB 833, "rebel," "revolt," "transgress") is used in Dan. 8 and 9 of several different people and sins.

1. sins of the Jewish people (cf. 8:12-13,23, a different word in 9:11)

2. sins of Jewish leadership that helped Antiochus (cf. 8:12-13,23)

3. sins of Antiochus IV (cf. 8:12-13,23).

Verse 24 is not referring to one particular time or kind of sinning or rebellion, but to the problem of sin, which will ultimately be dealt with, not by Israel, but by the Messiah (cf. Gen. 3:15; Gal. 3; Hebrews).

There are six things mentioned that are part of God's redemptive purpose in issuing the decrees about the seventy units of seven. There are three negative and three positive:

1. the negative:

a. "finish the transgression"

b.  "make an end of sin"

c.  "make atonement for iniquity"

2.  the positive:

a.  "bring in everlasting righteousness"

b.  "seal up the vision of the prophecy"

c.  "anoint the Most Holy" (this refers either to a place [temple] or a person [High Priest])

These seem to have been accomplished by Jesus' incarnation, life, death, and resurrection, but will not be fully consummated until His Second Coming.

NASB"to make an end of sin"
NKJV"to make an end of sins"
NRSV"to put an end to sin"
TEV"sin will be forgiven"
NJB"for placing the seal on sin"

This Hebrew word's basic meaning is (1) "seal up" (BDB 367, KB 364, cf. v. 24f; 12:4) or (2) from a different Hebrew word (BDB 478) "to make an end" (NASB, NKJV, NRSV, NIV). The free reign of sin is to be brought to an end.

The term "sin" (BDB 308-309, cf. 9:20) is the general term for missing the mark, goal, or way.

NASB"to make atonement for iniquity"
NKJV"to make reconciliation for iniquity"
NRSV"to atone for iniquity"
TEV"freeing. . .from. . .evil"
NJB"for expiating crime"

The Hebrew phrase "to make atonement" (BDB 497), basically means "to cover," or "to blot out." The possible Aramaic counterpart would be "to wash away" or "to rub off."

There is an obvious parallel in these phrases in v. 24.

1. transgression, 8:12,13; 9:24

2. sin, 9:20,24

3. iniquity, 9:13,16,24

There is a continuing rebellion among fallen humankind. God desires a final closure to the problem (cf. 9:24).

NASB, NKJV,
NRSV"to bring in everlasting righteousness"
TEV"eternal justice established"
NJB"for introducing everlasting uprightness"

The Hebrew word olam (i.e. "everlasting," BDB 841) must be interpreted in light of its context. See note on olam at 7:18. This context is future culmination or consummation (cf. Isa. 51:6,8; Jer. 23:5-6). Righteousness (BDB 761) is the character (standard) of God. See SPECIAL TOPIC: RIGHTEOUSNESS at 4:27. Creation was meant to reflect God's character (cf. I Thess. 4:7; 5:23; II Thess. 2:13; Titus 2:14). See note at 9:7. The goal of salvation is to be like God (cf. Lev. 19:2; Matt. 5:48). Believers are not only called to heaven at death, but to Christlikeness now. God desires a people who reflect His holiness (cf. Rom. 8:29-30; II Cor. 3:18; Gal. 4:19; Eph. 1:4; 2:10; I Thess. 3:13; 4:3; I Pet. 1:15).

NASB, NKJV"to seal up vision and prophecy"
NRSV"to seal both vision and prophet"
TEV"so that the vision and the prophecy will come true"
NJB"for setting the seal on vision and on prophecy"

This Hebrew construct (BDB 367, KB 34, Qal INFINITIVE) implies a cessation of revelation either (1) because of the certainty of the events or (2) the culmination of God's redemptive plans for history. Some see this as "fulfill the ministry of the prophets." In this verse "vision" and "prophecy" are hendiadys. He Himself will be among them, no need for others to speak for Him.

NASB"to anoint the most holy place"
NKJV"to anoint the Most Holy"
NRSV"to anoint a most holy place"
TEV"the holy Temple will be rededicated"
NJB"for anointing the holy of holies"

The Brown, Driver, and Briggs Lexicon (BDB 871) says "the most holy place" refers to Jerusalemand its hills and lists vv. 16 and 20; Isa. 11:9; Jer. 31:23; Ezek. 20:40 as some parallels. The NOUN construct is usually used of a place, in this case the restored temple, but the contextual ambiguity allows the phrase to refer to a person (used of a person, Aaron, in I Chr. 23:13). Therefore, I think it refers to the coming Messiah because it is the concluding phrase in a series of culminating phrases. The end has come, victory has been won through God's character and God's provision of (1) the holiness of holinesses (E. J. Young); (2) the Son of Man (7:13); or (3) the Suffering Servant (Isa. 53). The anointed One is anointed in the new Jerusalem (Rev. 21) or the heavenly sanctuary (Heb. 8-9). Jesus Himself is the new temple (cf. John 2:13-22 [esp. v. 19]; Matt. 26:61; 27:40; Mark 14:58; 15:29; Acts 6:14). He is the new focus of worship (cf. Heb. 9:11-28).

9:25 "from the issuing of a decree to restore and rebuild Jerusalem" If this is to be understood historically then it relates to

1. Cyrus' decree for all the exiled nations under the domination of Assyria and Babylon to return home and restore their national temples (538 b.c., cf Ezra 1:3; 6:3)

2. Artaxerxes' decrees to Ezra (458 b.c.) and especially to Nehemiah (445 b.c.) related to the restoration of the walls of Jerusalem.

It is just possible that the decree refers to God's sovereign redemptive plan referred to as a decree (cf. Jer. 25:9-13). E. J. Young, The Prophecy of Daniel: A Commentary, p. 201, asserts that it is God who issues the decree which shows the parallel with v. 23 (both use the same Hebrew term, "word," [BDB 182], cf. Jer. 25:13). God's plans are worked out on earth through the decrees of pagan kings (cf. Luke 2:1).

▣ "Messiah, the Prince" This may be "an anointed, a prince." Many scholars and commentators have understood "anointed one" to refer to Cyrus II (cf. Isa. 41:2,25; 44:28-45:7; 46:11; 48:15) whom YHWH used to restore His people to the Promised Land. These interpreters then relate vv. 26-27 to the time and activities of Antiochus IV.

The reason that some scholars deny that this phrase refers to the Messiah (cf. NET Bible, Second Beta Ed., p. 1551, footnote 23) is because there is an accent mark (athnach) in the Hebrew Masoretic Text, which denotes a disjunction. However, in the first place, the accent marks of the MT are not inspired, but are Jewish rabbinical traditions, and second, this mark does not always denote a complete stop, but here possibly accents the distinction between the time period of seven weeks and sixty-two weeks (cf. Christology of the Old Testament, by E. W. Hengstenberg, pp.415-417; H. C. Leupold, Exposition of Daniel, pp. 417-426; and Hard Sayings of the Bible, pp. 318-320).

For me this refers to Jesus the Messiah (cf. 7:13). In verse 26 this title is split into two different persons. The first phrase, "the anointed one" refers to Jesus, while the second phrase, "the people of the Prince," apparently refers" to Titus, the Roman general who destroyed Jerusalem in a.d. 70.

If this apocalyptic language has a multiple fulfillment aspect then surely an end-time context is possible. The nature of evil and rebellion in both humans and angels remains constant, but the historical details do not. This is not a specific prophecy, but an apocalyptic interpretation of Daniel's prayer request (cf. 9:3). Interpreters' historical and theological biases and presuppositions drive their understanding of these ambiguous texts!

▣ "there will be seven weeks and sixty-two weeks. . .one week" The seventy units of seven will be broken into three time periods: one unit of seven sevens (v. 25); one unit of sixty- two sevens (v. 25); and one unit of one seven (v. 27). The crux for commentators has been how these relate to each other: (1) are they sequential or (2) are there time segments between these three time units? For me this issue is the symbolic nature of the number (i.e. 70) and its previous use in 9:2 (the quote from Jeremiah). This number is used of God's sovereign plan for Israel's punishment (cf. Jer. 25:9-13; 29:10) and restoration (cf. Jer. 30:18-22; 31:38-40). Numerical precision is not the focus, but divine sovereignty over time, history, and redemption!

For a good, brief discussion of the symbolic use of numbers see (1) Encyclopedia Judaica, vol. 12, pp. 1256-1259; (2) Biblical Numerology, A Basic Study of the Use of Numbers in the Bible, by John J. Davis; or (3) Biblical Hermeneutics, by Milton S. Terry, pp. 380-390.

▣ "it will be built again" Obviously Daniel was concerned with the rebuilding of Jerusalem and its temple. To his shock, he learned that there would be subsequent attacks and destructions (cf. Ps. 2; Ezek. 38-39; Matt. 24 [and parallels]; II Thess. 2; Rev. 12-14).

NASB"with the plaza and moat"
NKJV"the street shall be built again, and the wall"
NRSV"with streets and moat"
TEV"streets and strong defenses"
NJB"with squares and ramparts"

John Joseph Owens, The Analytical Key to the Old Testament, vol. 4, p. 743, translates these two Hebrew words as "squares" (BDB 932 I, "wide" or "broad") and "moat" (BDB 358 III, "to cut a trench"), but there is no evidence that Jerusalem ever had a defense moat; therefore, possibly "a cut" in the ridge on which a defensive wall was built. This then refers t the city and not the temple.

NASB"even in times of distress"
NKJV"even in troublesome times"
NRSV"in a troubled time"
TEV"but this will be a time of troubles"
NJB"but in a time of trouble"

Rotherham's Emphasized Bible, p. 856, has "even in the end of times," which, it notes, follows the Septuagint and Syriac translations and requires a textual emendation. The MT construct (BDB 848 and 773) has "but in a troubled time." How one interprets vv. 24-27 will set the time-frame as past (Jesus and Titus) or future end-time (Jesus' Second Coming and Antichrist).

9:26

NASB"the Messiah"
NKJV"Messiah"
NRSV"an anointed one"
TEV"God's chosen leader"
NJB"An Anointed One"

The difficulty in interpreting this verse is because of the possible meanings associated with the term Messiah or anointed one (BDB 603):

1. used of Jewish kings (e.g. I Sam. 2:10; 12:3)

2. used of Jewish priests (e.g. Lev. 4:3,5)

3. used of Cyrus (cf. Isa. 45:1)

4. #1 and #2 are combined in Ps. 110 and Zech. 4

5. used of God's special coming, Davidic King to bring in the new age of righteousness

a. line of Judah (cf. Gen. 49:10)

b. house of Jesse (cf. II Sam. 7)

c. universal reign (cf. Ps. 2; Isa. 9:6; 11:1-5; Mic. 5:1-4f)

I personally am attracted to the identification of "an anointed one" with Jesus of Nazareth because:

1. the introduction of an eternal Kingdom in chapter 2 during the fourth empire

2. the introduction of "a son of man" in 7:13 being given an eternal kingdom

3. the redemptive clauses of 9:24 which point toward a culmination of fallen world history

4. Jesus' use of the book of Daniel in the NT (cf. Matt. 24:15; Mark 13:14)

 

NASB"will be cut off"
NKJV, NRSV"shall be cut off"
TEV"will be killed"
NJB"put to death"

The Hebrew term (BDB 503, KB 500, Niphahl IMPERFECT) literally means "to cut off" or "to cut down." As an example, it is used literally and metaphorically in Jeremiah.

1. literally of trees, Jer. 6:10; 10:3; 22:7; 46:23

2. metaphorically of the death of persons, Jer. 11:19; 50:16

Another covenant usage is its relationship to berith ("to cut a covenant"), where an animal was cut in half and the covenant partners walked through the dead animal to signal the consequences of a covenant violation—death (cf. Gen. 15:17; Jer. 11:10; 31:31,32,33; 34:18-19).

The VERB form (here is Niphal) is used for the cutting off (death) of people (e.g. Gen. 9:11; 41:36; Isa. 11:13; 29:20; Dan. 9:26). Therefore, this VERB form combined a sacrificial aspect with a covenant aspect—death with a redemptive purpose (i.e. "the suffering servant" of Isa. 52:13-53:12; and "the wounded shepherd" of Zech. 12-13, also note these NT texts: Mark. 10:45; II Cor. 5:21)!

NASB"and have nothing"
NKJV"but not for Himself"
NRSV"and shall have nothing"
TEV"unjustly"
NJB"without his"

This Hebrew term (BDB 34 II) means "to have nothing." It is used in a variety of senses, but all of them are connected to the idea of "nothing." William L. Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, p. 13, says it implies "no successor," but E. J. Young, The Prophecy of Daniel, p. 207, says

"these words are exceedingly difficult, but they seem to indicate that all which should properly belong to the Messiah, He does not have when He dies. This is a very forceful way of setting forth His utter rejection, both by God and man. (e.g. ‘We have no king but Caesar,' cried the Jews. ‘My God, my God, why hast thou forsaken me?' were Jesus' words from the cross. In that hour of blackness He had nothing, nothing but the guilt of sin of all those for whom He died')."

In these ambiguous symbolic phrases it is so easy to interject one's own theological systems! The ambiguity is purposeful. It is part of the fluidity of apocalyptic genre. We must not turn the original inspired author's purposeful genre ambiguity into our theological or historical specificity! We must read and interpret these Old Covenant texts through the words of Jesus and the New Covenant/New Testament authors (cf. Gal. 3; and the book of Hebrews) and not vice versa! History, further revelation, and progressive revelation help us clarify these ambiguous, apocalyptic biblical passages.

▣ "the people of the Prince who is to come will destroy the city and the sanctuary" Here the term "prince" (BDB 617) means "leader" (cf. TEV). This same term was used in v. 25 as a description of Messiah; here it means just the opposite, His oppressor (e.g. Lion of Judah of Rev. 5:5 vs. roaring lion of I Pet. 5:8; white horse of Rev. 6 vs. white horse of Rev. 19). This leader brings destruction on Jerusalem and the temple; as did Nebuchadnezzar and Antiochus IV, so too, will Titus and possibly an end-time Antichrist (cf. Matt. 24:2; Mark 13:2; Luke 19:43-44). Multiple fulfillment prophecy can be seen in

1. the virgin birth, Isa. 7:14; Matt. 1:23 (historical birth in Isaiah's day, cf. 7:15-16, as well as the virgin birth of Jesus, cf. LXX quote in Matt. 1:23)

2. the abomination of destruction (Antiochus, Titus and end-time Antichrist, cf. Dan. 9:27; Matt. 24:15; Mark 13:19; Luke 21:20)

If Jesus is the anointed, the Prince of v. 25, then this Prince of v. 26 must be Titus (Calvin) who destroys Jerusalem and the temple in a.d. 70. The temple has never been rebuilt!

NASB, NRSV"its end will come with a flood"
NKJV"the end of it shall be with a flood"
TEV"the end will come like a flood"
NJB"the end of that prince will be catastrophe"

The question is who or what does "its" refer to.

1. the immediate antecedent, "the people of the Prince"

2. the Prince himself (cf. v. 26)

3. the Messiah (cf. vv. 25, 26)

4. Jerusalem and the temple ("Jerusalem" of v. 25 and "the sanctuary" of v. 26)

It is this kind of ambiguity that characterizes apocalyptic literature. Often the modern interpreters' biases remove the ambiguity and become determinative and dogmatic. Theological systems not inspired texts become the focus!

NASB, NKJV"desolations are determined"
NRSV"desolations are decreed"
TEV"destruction which God has prepared"
NJB"all the devastation decreed"

This Niphal PARTICIPLE (BDB 358, KB 356) is different from the term "decreed" in 9:24 (BDB 367, KB 364, "seal"), but they both reflect divine sovereignty so characteristic of apocalyptic literature. God is in control of history, punishment, restoration, and the ultimate restoration of creation!

The crucial question remains, does "the end" in this verse refer to (1) Antiochus; (2) Titus; or (3) the end-time?

9:27

NASB"And he will make a firm covenant"
NKJV"then he will confirm a covenant"
NRSV"he shall make a strong covenant"
TEV"that ruler will have a firm agreement"
NJB"he will strike a firm alliance"

Brown, Driver, and Briggs Lexicon (BDB 149, KB 175) gives the Niphil translation "confirm a covenant." The word's basic meaning is "to be strong," or "to be mighty." The Aramaic counterpart implies "to compel or force" with the connotation of being overbearing. This is not the usual Hebrew idiom (BDB 136, "to cut a covenant") used to denote the ratification of a covenant. This phrase's meaning must remain ambiguous.

Is this meant to be a literal historical detail of the end-time or is this another apocalyptic symbol of believers' poor judgment in making any agreement with the rulers of this world/age?

The ambiguity of this phrase is confirmed by the fact that some scholars relate this to Jesus (E. J. Young), while others relate it to an end-time Antichrist (H. C. Leupold). What fluidity!

NASB"with the many"
NKJV, NRSV"with many"
TEV, NJB"with many people"

This Hebrew term (BDB 912 I) has the DEFINITE ARTICLE "the many." This group is identified by one's interpretation of the time-frame.

CHART OF THE THEORIES RELATED TO VERSES 24-27

  In Third Kingdom
Antiochus IV (cf. 8:9)		 In Fourth Kingdom
Incarnation of Jesus (2:34, 35)		 In a Future Rome-Like Kingdom
2nd Coming of Jesus
Who issues the Decree of v. 25 Jeremiah, Dan. 9:2;
Jer. 25:9-13		 Cyrus (538 B.C.)
Isa. 44:20-28; Isa. 45:1
Ezra 1:24; 6:3-5		 Artaxerxes (444 B.C., cf. Neh. 2:1-8)
Ezra 7:11-26
Who is an anointed One cut off in v. 26 Jewish High Priest
Onias III or Joshua		 Jesus at Calvary Jesus at Calvary
Who are the people of the Prince who destroy Jerusalem in v. 26 Antiochus IV in 168 B.C. Titus in A.D. 70 The Antichrist at the eschaton
Who makes the Covenant in v. 27 Antiochus IV in 165 B.C. Messiah
Heb. 7-11		 The Antichrist 70th week
What or who is the abomination in v. 27 Antiochus IV offers pig on the altar of the Temple in 168 B.C. Messiah's death ended Jewish sacrificial system
Heb. 7-11		 Antichrist breaks the Covenant with the Jews during the Tribulation Period (dispensationalism)

NASB, NKJV,
NRSV"for one week"
TEV"for seven years"
NJB"for the space of a week"

This is the last of three divisions of the 70 weeks of v. 24.

▣ "in the middle of the week" Literally this means "in the midst of the seven."

▣ "he will put a stop to sacrifice and grain offering" This is very similar to what Antiochus IV did to the temple sacrifices. Does this demand an end-time temple or does this show that fallen humanity wants control over religion?

Some try to take Daniel literally and then interpret Revelation literally. But this is not the way to show respect for Scripture! If the inspired writer chose apocalyptic language as the literary genre to reveal his message, moderns have no right in the name of conservatism to ignore the genre and force the ancient author into a modern systematic theological grid! Genre is a literary contract with the reader on how to interpret the message. It seems better to let the NT revelation interpret ambiguous OT prophetic/apocalyptic texts. Christ is the fulfillment of the OT, not a restored Israel! The goal of redemptive history is Jesus and a world-wide gospel, not a Palestinian nationalism!

NASB, NKJV"on the wing of abominations"
NRSV"an abomination that desolates"
TEV"the Awful Horror will be placed on the highest point of the Temple"
NJB"on the wing of the Temple will be the appalling abomination"

This construct is literally "the extremity of abomination" (BDB 489 and 1055). The "extremity" (BDB 489) can refer to the wing of the temple or to the ultimacy of the abomination (BDB 1055, e.g. Antiochus having a pig sacrificed on the altar and an idol to Zeus set up in the Holy Place of the temple). In the OT, abominations referred to idol worship (e.g. I Kgs. 11:7; II Kgs. 23:13; II Chr. 15:8). Jesus used this phrase to speak of the coming of the Roman army and the destruction of Jerusalem (cf. Matt. 24:15; Mark 13:14; Luke 21:20, 21).

▣ "one who makes desolate. . .the one who makes desolate" In Hebrew "one who" may be impersonal, which would refer to the ruins of the temple or if personal, to God's antagonist.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How does Jeremiah's prophecy relate to Daniel 9?

2. Why is the interpretation of verses 24-27 so important and so difficult?

3. How long is seventy units of seven?

4. What decree is verse 25 speaking of?

5. Who is the "Anointed One, a prince that is cut off" in verse 26?

6. When does the seventieth week begin and end?

7. Does this prophecy have anything to do with believing Gentiles?

8. Does Jesus ever reaffirm the OT hope of a restored Israel with a functioning temple as the goal of history?

 

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