|
|
 Helping San Diego, California and beyond since 1997.
|
|
Click here and add this page to your favorites!
|
|
Helping San Diego, California and beyond since 1997.
|
|
Click here and add this page to your favorites!
General Information
Daniel, a book in the Old Testament of the Bible, is listed with the Major Prophets by Christians and with the Writings (Ketuvim) by the Jews. It comprises six stories of the trials of Daniel and his companions while they served at the court of Babylon, as well as four visions of the end of the world. The book takes its name, not from the author, who is actually unknown, but from its hero, a 6th century Jew. Internal evidence indicates that the book was written during the Maccabean wars (167 - 164 BC).
Norman K Gottwald
Chapters 2:4b-7:28 were composed in Aramaic. The rest was in Hebrew.
Daniel, God is my judge, or judge of God.
There he was obliged to enter
into the service of the king of Babylon, and in accordance with the
custom of the age received the Chaldean name of Belteshazzar, i.e.,
"prince of Bel," or "Bel protect the king!" His residence in Babylon
was very probably in the palace of Nebuchadnezzar, now identified with
a mass of shapeless mounds called the Kasr, on the right bank of the
river. His training in the schools of the wise men in Babylon (Dan.
1:4) was to fit him for service to the empire. He was distinguished
during this period for his piety and his stict observance of the Mosaic
law (1:8-16), and gained the confidence and esteem of those who were
over him. His habit of attention gained during his education in
Jerusalem enabled him soon to master the wisdom and learning of the
Chaldeans, and even to excel his compeers. At the close of his three
years of discipline and training in the royal schools, Daniel was
distinguished for his proficiency in the "wisdom" of his day,
and was brought out into public life.
He soon became known for his skill in the
interpretation of dreams (1:17; 2:14), and rose to the rank of governor
of the province of Babylon, and became "chief of the governors" (Chald.
Rab-signin) over all the wise men of Babylon. He made known and also
interpreted Nebuchadnezzar's dream; and many years afterwards, when he
was now an old man, amid the alarm and consternation of the terrible
night of Belshazzar's impious feast, he was called in at the instance
of the queen-mother (perhaps Nitocris, the daughter of Nebuchadnezzar)
to interpret the mysterious handwriting on the wall. He was rewarded
with a purple robe and elevation to the rank of "third ruler." The
place of "second ruler" was held by Belshazzar as associated
with his father, Nabonidus, on the throne (5:16).
Daniel interpreted the
handwriting, and "in that night was Belshazzar the king of the
Chaldeans slain." After the taking of Babylon, Cyrus, who was now
master of all Asia from India to the Dardanelles, placed Darius (q.v.),
a Median prince, on the throne, during the two years of whose reign
Daniel held the office of first of the "three presidents" of the
empire, and was thus practically at the head of affairs, no doubt
interesting himself in the prospects of the captive Jews (Dan. 9), whom
he had at last the happiness of seeing restored to their own land,
although he did not return with them, but remained still in Babylon.
His fidelity to God exposed him to persecution, and he was cast into a
den of lions, but was miraculously delivered; after which Darius issued
a decree enjoining reverence for "the God of Daniel" (6:26).
He "prospered in the reign of Darius, and in the reign of Cyrus the
Persian," whom he probably greatly influenced in the matter of the
decree which put an end to the Captivity (B.C. 536). He had a series of
prophetic visions vouchsafed to him which opened up the prospect of a
glorious future for the people of God, and must have imparted peace and
gladness to his spirit in his old age as he waited on at his post till
the "end of the days." The time and circumstances of his death are not
recorded. He probably died at Susa, about eighty-five years of age.
Ezekiel, with whom he was contemporary, mentions him as a pattern of
righteousness (14:14, 20) and wisdom (28:3).)
The Book of Daniel is ranked by the Jews in that division of their Bible called the Hagiographa (Heb. Khethubim). (See Bible.) It consists of two distinct parts. The first part, consisting of the first six chapters, is chiefly historical; and the second part, consisting of the remaining six chapters, is chiefly prophetical. The historical part of the book treats of the period of the Captivity. Daniel is "the historian of the Captivity, the writer who alone furnishes any series of events for that dark and dismal period during which the harp of Israel hung on the trees that grew by the Euphrates. His narrative may be said in general to intervene between Kings and Chronicles on the one hand and Ezra on the other, or (more strictly) to fill out the sketch which the author of the Chronicles gives in a single verse in his last chapter: 'And them that had escaped from the sword carried he [i.e., Nebuchadnezzar] away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia'" (2 Chr. 36:20).
The prophetical part consists of three visions and one lengthened prophetical communication. The genuineness of this book has been much disputed, but the arguments in its favour fully establish its claims. (1.) We have the testimony of Christ (Matt. 24:15; 25:31; 26:64) and his apostles (1 Cor. 6:2; 2 Thess. 2:3) for its authority; and (2) the important testimony of Ezekiel (14:14, 20; 28:3). (3.) The character and records of the book are also entirely in harmony with the times and circumstances in which the author lived. (4.) The linguistic character of the book is, moreover, just such as might be expected. Certain portions (Dan. 2:4; 7) are written in the Chaldee language; and the portions written in Hebrew are in a style and form having a close affinity with the later books of the Old Testament, especially with that of Ezra. The writer is familiar both with the Hebrew and the Chaldee, passing from the one to the other just as his subject required. This is in strict accordance with the position of the author and of the people for whom his book was written. That Daniel is the writer of this book is also testified to in the book itself (7:1, 28; 8:2; 9:2; 10:1, 2; 12:4, 5).
(Easton Illustrated Dictionary)
"It is remarkable that the heraldic insignia of the Gentile nations are all beasts or birds of prey." The "sea," in Scripture, stands for the peoples of the earth (Isa. 17:5, Rev. 17:15). The "great sea" Daniel saw was the Mediterranean, the center of the prophetic earth. That is, where not otherwise indicated, the nations with which prophecy has to do chiefly, are those that border on that sea, or whose political affiliation are closely related to them.
The four wings denote the swiftness with which it carried its victories in every direction, and the four heads its ultimate partition into as many parts of the death of its great head, Alexander. The dreadful and terrible beast, too dreadful and terrible for a name (v. 7) corresponds to the legs of iron, and is equivalent to the Roman empire. Its ten horns, like the ten toes in the other case, speak of the ten kingdoms into which it shall be divided at the end of this age; while the little horn (v. 8) "who subdues three of the ten kings so completely that the identity of their kingdoms is lost," is the important additional feature of this vision over that of Nebuchadnezzar. We will again refer to this.
Questions 1. To whom is this vision revealed, and at what period in his life? 2. How does it correspond with Nebuchadnezzar's dream? 3. How does it differ in its point of view? 4. What does the "sea" symbolize in the Bible? 5. What particular sea is now in mind, and what gives it its great importance prophetically? 6. Which was the stronger part of the second empire? 7. What is the interpretation of verse 12? 8. What is the meaning of "a time, and times, and the dividing of time?"
"The prince of the host" (v. 11) is doubtless the Lord Himself, from whom the daily sacrifice was taken away, and whose sanctuary was polluted. Indeed, when Antiochus conquered Jerusalem he caused a sow to be sacrificed on the altar, and its broth sprinkled over the entire temple. He changed the feast of tabernacles into the feast of Bacchus, and greatly corrupted the Jewish youth who were spared from the sword, one hundred thousand of whom were massacred.
The time during which this continued is revealed by a conversation between two angels which Daniel in vision hears (vv. 13, 14). The 2,300 days is sometimes identified by going back from the time of Judas Maccabees' victory, or rather the date when he cleansed the sanctuary from its abomination, about December 25, 165 B. C., to 171 B. C., the date of the interference of Antiochus. This Antiochus is a forerunner, or an approximate fulfilment of that "little horn" spoken of in the preceding vision, and again in the closing part of the present one.
What language in verse 23 shows that he appears at the end of the age? How are his spirit and character described in the same verse? How does the next verse suggest superhuman agency in his case? And his animus towards Israel? Express the deceitfulness indicated in verse 25, in your own words. What language in this verse shows his opposition to the Messiah personally? How is his destruction expressed? (Compare 2 Thess. 2:8.) It may be objected that this being can not be the same as the "little horn" of the preceding vision, because that is seen to come up out of the ten horns; in other words, out of the Roman Empire or the last form of Gentile dominion on the earth, while this comes up out of the four, or the Grecian Empire, which is next to the last.
But a simple answer is that he may come up out of that part of the Roman Empire which was originally the Grecian; in other words, that his rise may be expected in that quarter of the world and from such antecedents. Nevertheless some think the "little horn" of this chapter, who shall arise at the end, is a different person from the one in chapter 7. They hold that he of chapter 7 will be the head of the revived Roman Empire, but that he of chapter 8 is another king of the north, who is to be the foe of Israel, and at the same time the enemy of the head of the revived Roman Empire. This may be true, and we would not dogmatize in a matter of such uncertainty, but we think the view suggested here of the identify of the two is the simpler and more practical one to hold awaiting light.
Questions 1. How far is the scope of this vision identical with the preceding? 2. Name the geographic divisions of the Grecian Empire and their respective rulers. 3. Historically, who is meant by the "little horn"? 4. Give as much as you can of the history of Antiochus Epiphanes. 5. Of whom is he a type or forerunner? 6. What is meant by "the time of the end"? 7. What objection might be raised as to the identity of the "little horn" in chapter 7 with that of chapter 8? 8. How might it be met?
This is evident from the nature of the six things mentioned: 1. To finish the transgression. 2. To make an end of sins. 3. To make reconciliation for iniquity. 4. To bring in everlasting righteousness. 5. To seal up the vision and prophecy. 6. To anoint the Most Holy.
The first three of the above refer to a time still future, for Israel's transgression is not yet finished, nor her sins ended, nor her iniquity covered. The time, therefore, is that spoken of by all the prophets, and especially named in Zechariah 13:1 and Romans 11:26-27. This is the time, moreover, when "everlasting righteousness" shall be brought in, otherwise the blessings of the millennial age. The vision and prophecy will be sealed then, in the sense that their final accomplishment in the history of God's earthly people shall have taken place. The most holy place will be anointed then in that new temple to be erected, as we saw in Ezekiel.
The Division of the Sevens "From the going forth of the commandment to restore and build Jerusalem unto Messiah, the Prince, shall be seven weeks," verse 25. This is the first of three divisions in this period of 490 years, and covers forty-nine years, seven weeks of years being equal to that number. This division begins to be counted "from the going forth of the commandment to build Jerusalem," which, it is commonly thought, means the twentieth year of Artaxerxes, King of Persia, who gave that authority to Nehemiah, in the month Nisan (see Neh. 2). It is proved historically that this was 445 B. C.
During this period of forty-nine years the street and wall were built again "even in troublous times." (See S.P. Tregelles on Daniel.) But to this period of seven weeks, or forty-nine years, is added another of three-score and two weeks, or 434 years, a total of 483 years, "unto the Messiah the Prince," i.e., until "Messiah be cut off," verse 26. Observe that this period extends not merely to the birth but to the death of Christ, when He is "cut off, but not for Himself." It is now admitted that our Lord was crucified April A. D. 32, and those competent in such calculations show that this was precisely 483 years of 360 days each, allowing for leap years, changes in the Julian and Gregorian calendars and matters of that sort.
That the Messiah was cut off, "but not for Himself," has been translated, "and there shall be nothing for Him," which probably means that He did not then receive the Messianic Kingdom. [Anstey maintains that the point of departure for the 70 weeks is the first year of Cyrus. However the outcome is not different so far as the fulfilment of the prophecy is concerned, as the calculation in the other case is based, in his judgment, on an error of 82 years in the Ptolemaic chronology.] "And the people of the prince that shall come shall destroy the city and the sanctuary," refers to the destruction of Jerusalem and the temple by the Romans under Titus, A.D.70.
They, i.e., the Romans, are "the people of the prince that shall come," but this "prince" himself is identical, not with the Messiah, but with the little horn of Daniel 7, the terrible despot who will be at the head of the restored empire at the end of this age. The End Period We now come to the last of the seventy sevens, or the closing seven years of this age. In other words, there is a long ellipsis between the close of the sixty-ninth and the beginning of the seventieth week, indeed, the whole of the Christian age, of which more will be said later.
The events of the seventieth week begin with the words "and the end thereof shall be with a flood," which should be, as in the Revised Version, "his" end, not "the" end, for the allusion is still to the "prince that shall come," i.e., the Antichrist. The word "flood" also might be rendered "overflowing," which, to quote Tregelles, is doubtless the same overflowing as in Isaiah 10:22 and as that of the final crisis of Israel's history at the end of the age. The interval until this time will be characterized by war and desolation (compare Matt. 24:3-8). "And he," i.e., "the prince that shall come," "shall confirm the covenant with many for one week." The "many" refers to the people of Israel then to be in their own land, but still in an unconverted state as far as the acceptance of Jesus as their Messiah is concerned.
It will be to the mutual interest of the "little horn," i. e., the Antichrist, and Israel to enter into this covenant for seven years. There will be a faithful remnant, however, who will not bow the knee to him, the covenant will be made with "many" but not all (compare Isa. 28:15-18). He will break this covenant after three and one-half years and "cause the sacrifice and the oblation to cease," no longer permitting them to worship God in their newly-erected temple. Now begins their great tribulation, "a time and times and the division of time" named in chapter 8:25 (compare Rev. 13:5, 11-17). The latter part of this verse has been translated thus: "And upon the wing (or pinnacle) of abominations (shall be) that which causeth desolation, even until the consummation and that determined shall be poured out upon the desolator."
The "abominations" are doubtless idols that shall be set up by this wicked prince to be worshipped in the temple, when the true God has been set aside. Then the "consummation" comes and with it the judgment and desolation of the "desolator."
Questions 1. With whose history are we dealing in this lesson? 2. What great feature marks the prayers of God's people in the Bible? 3. What are some of the suggestions growing out of Gabriel's visit? 4. What period of time is covered by the "seventy weeks"? 5. To what place and people does this period apply? 6. Name the six important things which will be accomplished in that people at its close. 7. When does this period begin and end? 8. Divide it into its three parts. 9. What event is identified with the first part? 10. With what event does part two close? 11. Explain the allusion to "the prince that shall come." 12. What age intervenes between the last two parts? 13. Tell what you know about the "covenant" of verse 27.
But precisely the same period elapsed between the call of Abram and the crucifixion of Christ. The call of Abram, therefore, is the center date between creation and the cross, a supposition harmonizing perfectly with the importance of that event in the history of redemption.
When God Does Not Count Time Prophetically speaking, God does not count time with reference to Israel while she is in captivity, or dispersion, or dominated by any other nation. In evidence of this, note that in 1 Kings 6:1 mention is made of the fourth year of Solomon as being 480 years after the Exodus. But we know from Numbers 14:33 that they were forty years in the wilderness; then, according to the Book of Joshua, they were thirty-seven years in conquering Canaan and up until the period of the Judges; Acts 13:20 shows that they were 450 years under the Judges; then they were forty years under Saul (Acts 13:21), and forty years under David (2 Sam. 5:4, 5). These periods foot up 607 years, to which should be added the four years of Solomon referred to, making a total of 611 years.
How shall we explain this discrepancy, of which infidels and others have made so much? The answer has been stated above, that God does not count time prophetically while Israel is in captivity. For example, seven captivities are mentioned in the Book of Judges, one of eight years (3:8); eighteen years (3:14); twenty years (4:3); seven years (6:1); eighteen years (10:8); forty years (13:1), and twenty years (1 Sam. 7:2), making a total of precisely 131 years.
The above is a sufficient illustration of the principle. We close this lesson with a rough diagram of the 490 years covered by Daniel 9:24-27, which may aid in fastening that important prediction in the memory: Seventy-sevens, 490 years From the twentieth year of Artaxerxes to the end of this age. Seven weeks, or forty-nine years. The street and wall of Jerusalem built. Sixty-two weeks, or 434 years. At the close of this period the Messiah is cut off and has nothing. A. D. 32. The Uncounted Period. 1. Jerusalem destroyed, A. D. 70. 2. Jews dispersed. 3. Jerusalem trodden down. 4. The church called out. 5. Apostasy of Christendom. 6. Jews in part return to Jerusalem in unbelief. 7. Coming of Christ for the Church. One week, seven years.
This seems probable, because what follows traverses so much of the ground of chapter 8. Verses 5-9 bear so strong a resemblance to the description of the Son of Man in Revelation 1:12-17 as to suggest that it also is a Christophany, or manifestation of the Second Person of the Trinity. But this does not carry with it that it is He who touches and speaks to the prophet in the verses succeeding. Mysteries of Satan's Kingdom Verses 10-14 are full of mystery, yet note first, the appreciation of Daniel in the heavenly courts (11); and then the testimony to the potency of prayer (12). But who is "the prince of the Kingdom of Persia" (13)?
Doubtless a spirit of eminence in the kingdom of darkness, to whose control Satan has committed the earthly affairs of Persia (compare Eph. 4:12). This interpretation seems confirmed by the reference to Michael, elsewhere known as the archangel, and who in the kingdom of light is the special guardian of Israel (10:21, 12:1; Jude 9; Rev. 12:7). What mighty power must Satan possess as judged by this verse, but what a relief to know that there is One stronger than he! Note in the conclusion of this section that the revelation now to be given chiefly concerns what we identify as the end period, the last seven years (14).
Two of these kingdoms of the four now come into prominence, Egypt and Syria (5, 6), as those most closely related to Israel in their subsequent history. The "king's daughter" (6) was Bernice, offspring of Ptolemy II., who married Antiochus Theous of Syria, but was subsequently poisoned by him. Her brother is referred to in verse 7-9, Ptolemy Energetes of Egypt. Verse 9 is a mistranslation, and refers to the king of the north (R. V.), whose sons (10) were nevertheless overcome by the Egyptian king, Ptolemy Philopater (11), who became weakened at length through licentious living (12).
We have now reached the period of about 200 B. C., when Syria, after many vicissitudes, turns the tide of battle in her favor under the leadership of one known as Antiochus the Great. He entered the Holy Land in the course of his campaign (13-16), treating it considerately, however, as the Jews had been his allies. The last part of verse 16 is an incorrect rendering and should be compared with the Revised Version. Later he made another effort to get possession of Egypt, the working out of his plan including a treaty engagement, and the espousal of his daughter, Cleopatra, to the Egyptian king, but the scheme did not succeed (17). Why the Cleopatra in this case is called "the daughter of the women" is not clear, but some suppose it to be because she was but a child and under the tutelage of both her mother and grandmother.
Verses 18 and 19 speak of a contest with the Romans into which he unsuccessfully entered, and of his subsequent death. Antiochus Epiphanes The brief reign of Seleucus Philopater B. C. 187-176 is depicted in verse 20, and then we come upon Antiochus Epiphanes, whose story continues through verse 35. "Vile" is "contemptible" in the Revised Version. This man was a younger son of Antiochus the Great, to whom the kingdom did not by right belong, but who stole the hearts of the people as Absalom did from David. He is the "little horn" of chapter 8, and as we have seen, forerunner of the greater "little horn" of the end period.
Of his atrocities against Israel and the holy city and temple we read in the books of the Maccabees. "The ships of Chittim" (30) are a Roman fleet whose power put an end to his victories in Egypt. Returning north, angry in his defeat, he committed those base things against Judea of which mention has been made and which are foretold again in verses 30-35. Apostate Jews sympathized with and aided him, as their successors will do in the case of his successor at the end period; but there were faithful ones under the lead of the Maccabees who valiantly resisted him (32). It was a period of testing for Israel, out of whose fires they came forth much purified.
Questions 1. When was this prophecy revealed to Daniel? 2. How was he prepared for it? 3. What illustration of "the law of recurrence" is seen in this lesson? 4. Who presumably is the "man" referred to in verse 5? 5. Who is meant by "the prince of Persia"? 6. What relation does Michael bear to Israel? 7. Name the four kings of Persia referred to in verse 2. 8. What does this lesson reveal about Antiochus Epiphanes?
Some identify him with the "little horn" of chapter 7 and the "little horn" of chapter 8, whom Antiochus Epiphanes typifies. This, indeed, may be true, i.e., the restored head of the Roman Empire in that day, and the Antichrist, may be one and the same individual, but there are others who think that they may be two, of this we cannot now be certain.
Questions 1. What period of time is represented by the division between verses 35 and 36? 2. How might the "king" of verse 36 be identified? 3. How is he described? 4. Have you read Revelation 13? 5. Have you read Matthew 24? 6. Do you recall the subject of Ezekiel 37? 7. Where is found the verse "He that winneth souls is wise?" 8. Quote from memory the last verse of Daniel.
daniel
|
Sponsored Advertisements