The genre of the book of Daniel is narrative, recounting historical events for the purpose of present and future instruction. The narrative contains history, prophecy, and apocalyptic visions. Apocalyptic literature refers to revelation by God given through visions and symbols with a message of eschatological (end-time) triumph. Although Daniel contains apocalyptic elements, it is not an apocalyptic book. Rather it is a narrative that includes apocalyptic visions.

Noting that the book of Daniel contains both history (chaps. 1–6) and prophecy (chaps. 7–12), some divide the book into two sections. A better way to view the book's structure is based on the two languages it uses: 1:1–2:3 (Hebrew); 2:4–7:28 (Aramaic); and 8:1–12:13 (Hebrew). The Hebrew sections pertain primarily to the people of Israel, which is fitting since Hebrew was Israel's national language. Aramaic was the international language of that time. Fittingly, the Aramaic section of Daniel demonstrates God's dominion over the international Gentile nations.

Outline

Daniel Study Notes

1:1 Although Daniel recorded these events as taking place in the third year of . . . Jehoiakim, Jeremiah wrote that it was in the fourth year (Jer. 25:1,9; 46:1). Daniel probably used the Babylonian system which did not count a king's year of accession, while Jeremiah used the Israelite system of counting, which did include the accession year. The events took place during the accession year of Nebuchadnezzar king of Babylon, probably when he was still co-regent with his father and just after the battle of Carchemish (605 b.c.).

1:2 Although Nebuchadnezzar viewed his defeat of Judah as a victory for his god, Daniel's perspective was that it was the Lord who handed Jehoiakim over to the Babylonians. The historian Berosus mentioned these events when he wrote that Nebuchadnezzar conquered Hattiland (referring to Syro-Palestine). Nebuchadnezzar took sacred vessels, in fulfillment of Isaiah's prediction when Hezekiah showed them to the Babylonian king a century beforehand (Isa. 39:2,6).

1:3 Since "eunuch" had come to mean "royal official," most likely Ashpenaz was not physically a eunuch, nor did Daniel and his friends become thus.

1:4 The Hebrew word for children here probably refers to teenagers, a good estimate being around age 15. The learning and the tongue of the Chaldeans refers to an ancient university-style education in Sumerian, Akkadian, and Aramaic.

1:7 Daniel and his friends, whose original names honored the God of Israel, were given names that intended to honor the false gods of Babylon. Daniel ("God Is My Judge") became Belteshazzar ("Bel Protect Him"); Hananiah ("Jehovah Has Been Gracious") became Shadrach ("The Command of Akku"); Mishael ("Who Is What God Is?") became Meshach ("Who Is What Aku Is?"); Azariah ("Jehovah Has Helped") became Abed-nego ("Servant of Nebo").

1:8 Daniel decided that he would not defile himself with a diet that included non-Kosher meat such as horseflesh and pork, or drink wine that had been offered to Babylonian gods.

1:15 The fact that Daniel and his friends looked fairer is not a biblical endorsement of vegetarianism (Gen. 9:3). Rather, God in His providence made them healthy and strong.

1:20 Throughout the book of Daniel, there are six different expressions for the king's counselors. The first two, used here, are magicians and astrologers. The first term comes from a root that means "engraver." It refers to those who engraved Babylonian religious activities and astrological movements of the stars on clay tablets. The word "astrologers" means "conjurers." It refers to those who used spells and incantations to communicate with the spirit world.

1:21 Daniel saw the end of the exile, living until the first year of King Cyrus (539 b.c.) and even beyond that time (see 10:1, where "third year" dates to 536).

2:1 Nebuchadnezzar's dreams took place in the second year of his reign, which might appear to conflict with the claim that Daniel's three-year training program (1:5) began in Nebuchadnezzar's first year (1:1). However, by Babylonian reckoning Daniel's second year of training occurred during what was considered the first year of Nebuchadnezzar's reign (604–603 b.c.; see note at 1:1). Therefore, the king sought interpretation of his dreams in 602 b.c., shortly after Daniel had completed his three-year education.

2:2 On magicians and astrologers, see note at 1:20. The Hebrew word for sorcerers comes from an Akkadian word that can also mean witchcraft. Chaldeans is both a general ethnic term for the Babylonian people and, as used here, a specific term for priests who served as astrologers, soothsayers, and wise men in the king's government.

2:4-7:28 The narrative switches from Hebrew to Syriack (Aramaic) in verse 4 and continues through 7:28. Chapters 2 through 7 pertain to God's revelations about the Gentile nations. The structure is chiastic (ABCCBA; see "Outline" in the Introduction).

2:5,8 The thing is gone from me could mean "the dream is forgotten," but it is better to interpret it as referring to the finality of the king's demand—"My word is final." Nebuchadnezzar wanted to test his wise men.

2:11 This candid confession by the wise men admits that despite all their incantations, magic, and astrology, they were not capable of receiving supernatural revelation.

2:12 Wise men is a general term for all the king's counselors, who gained their knowledge through occult practices.

2:13 Daniel and his fellows were subject to execution because they were in the class of wise men; they had not participated in any of the discussions with the king.

2:18 This secret refers to a mystery that can only be known by divine revelation.

2:20-23 Daniel's song of praise includes the two key ideas of the chapter: that God is sovereign over the political affairs of humanity, and that God alone can give revelation.

2:27 Daniel asserted that no pagan soothsayer could solve the secret. The word translated astrologers expresses the idea of cutting or determining, referring to a person who is able to determine another's fate.

2:28 In the latter days indicates that the king's dream would find its complete fulfillment only in the end times.

2:31-45 Daniel interpreted the parts of the great image to represent four empires in historical succession. The head represented the kingdom of Babylon (605–539 b.c.). The breast and arms symbolized the Medo-Persian Empire (539–331 b.c.). The belly and thighs stood for the Greek Empire (331–146 b.c.). The legs referred to the Roman Empire (146 b.c.–a.d. 1476 in the West and 1453 in the East). The feet were mixed of iron and clay and represented a future continuation or revival of Rome. The material of each section of the statue decreased in value but increased in strength. The decreased value may symbolize the moral decline of each succeeding kingdom. The increased strength refers to the harsher domination each successive kingdom would impose on its subjects. Daniel also described a stone that would shatter the final kingdom and grow into a mountain that filled the whole earth. This "stone" is the kingdom of God.

Primarily because they disbelieve in the possibility of predictive prophecy, critical scholars assume that Daniel was written in 165 b.c. and therefore is looking backward rather than forward at the rise of earthly kingdoms such as the Roman Empire. They divide the four kingdoms into Babylon, Media, Persia, and Greece. On the other hand, most interpreters who accept the reality of predictive prophecy in Scripture believe Daniel was written in the late sixth century and view the fourth kingdom as Rome. They hold different opinions about the meaning of the stone, however. Some view it as a spiritual kingdom, embodied in the church, which gradually conquered the Roman Empire. Others more accurately view it as a future kingdom, when Messiah Jesus will return and establish His physical rule that will govern the whole earth and never be destroyed.

2:47 King Nebuchadnezzar responded to Daniel's remarkable revelation by recognizing the God of Israel as part of the pantheon of gods, though he did not recognize the God of Israel as the one and only true God.

3:1 The events of Daniel 3 probably took place shortly after Daniel explained the king's dream (cp. Dan. 2), although some estimate that it could have been 10 or even 20 years later. Babylonian records indicate that there was a revolt against Nebuchadnezzar during the tenth year of his reign, so this may have led to the king's desire for the loyalty test described here. The image was not likely solid gold but was instead overlaid with it. Nebuchadnezzar probably decked the entire thing in gold to negate the message conveyed by the statue of his dream, wherein only the head was gold and signaled that the Babylonian Empire would only be temporary. The location of the the plain of Dura has not been conclusively identified. Daniel was not involved in the events here since he remained in the capital city "in the gate" (2:49) while other officials—including his three friends—were called to Dura to show their loyalty. Had Daniel been there he too would have refused to bow to the image.

3:2 The exact meaning of these seven positions is unclear other than that they are listed in descending order of rank.

3:5 Three of the instruments mentioned—harp . . . psaltery, and dulcimer—are the only Greek loan words in Daniel. The presence of Greek words does not require that Daniel was written later in the Greek period. Even Assyrian inscriptions that predate the Babylonian period refer to Greek instruments and musicians (Archer, Expositor's: Daniel, VII, p. 21).Although some conjecture that the golden image was of Nebuchadnezzar himself, this is unlikely because the Babylonians did not believe their king was divine. More likely, the image was of a Babylonian god, perhaps Nebuchadnezzar's patron Nabu or the chief Babylonian god Marduk. Nebuchadnezzar made this demand as some form of loyalty oath to him personally.

3:6 Incineration in a furnace—a punishment that Nebuchadnezzar had also used on two Judaean false prophets, Zedekiah and Ahab (Jer. 29:22)—was a normal Babylonian penalty as seen in the Code of Hammurabi, Sections 25, 110, and 157. Perhaps this furnace was built to smelt the gold for the image Nebuchadnezzar had made.

3:8 Chaldeans is both a general ethnic term for the Babylonian people and, as used here, a specific term for priests who served as astrologers, soothsayers, and wise men in the king's government. Their motive in denouncing the three faithful Jewish men was not devotion to the king's demand but rather a hatred for the Jewish people—which is often on display in the Bible, as with Haman (Esther 3:5-6). It reflects a hatred of the God of Israel and is expressed through oppression and attempted genocide of His people (Ps. 83:2-5).

3:17-18 The Aramaic imperfect verb yesheyziv ("he will deliver") in this context indicates possibility and not certainty. They were saying that God might rescue them or He might choose not to do so. Their faith in God did not rest on the belief that He would perform a miracle, but that their sovereign God could be trusted. They asserted that if God chose not to deliver them from this punishment but instead allowed them to become martyrs for Him, they would still refuse to serve the king's gods or the image. This is one of the strongest examples of steadfast faith in the Bible.

3:19 Seven times more is an idiom for "as much as possible."

3:23 The furnace was built on a small hill or mound with openings at the top and side (Miller, Daniel, p. 122). So the three men fell down into the furnace from the top, and the king was able to see four men in the furnace (v. 25) as he looked in through the side opening.

3:25 The king saw in the furnace a fourth figure who looked like the Son of God. This may have been an angel or even a preincarnate appearance of Jesus Christ.

3:27 Hebrews 11:34 cites this miracle of faith, referring to those who "quenched the violence of fire."

3:28-29 After Shadrach, Meshach, and Abednego were spared, Nebuchadnezzar saw that the God of Israel was greater than all other gods. Even so, he remained a worshipper of many gods, falling short of full devotion of the one and only true God.

4:1-37 The text does not indicate when King Nebuchadnezzar had his dream (v. 5), nor does it matter for the interpretation of the passage, but it was likely some 10 years before the end of his 43-year reign. Then God in His grace allowed him one year to repent followed by seven years of madness. Once he came to his senses, Nebuchadnezzar lived another two or three years before dying in 562 b.c. No doubt, the king did indeed write the letter. But it was Daniel, as author of the book, who most likely wrote the section that speaks of the king in the third person (v v. 28-33) and records his time of mental illness. The chapter is structured in three sections: (1) A prologue in which the king praises the true God (4:1-3); (2) a narrative body (4:4-34a) that recounts the king's dream, Daniel's interpretation, the king's illness and repentance; and (3) a concluding epilogue in which the king declares the sovereignty of the true God (4:34b-37). The story covers a period of eight years, beginning with the dream, the year afterwards, and then the king's seven-year period of mental illness.

4:7 Nebuchadnezzar called the four classes of wise men to interpret his dream (see notes at 1:20 and 2:2). Unlike the dream of Daniel 2, the king told the dream, but similarly they could not interpret it.

4:8 The king recognized that the spirit of the holy gods was in Daniel. Nebuchadnezzar persisted in believing in a plurality of gods. Beginning in this verse and throughout the chapter, Daniel is most frequently called by his Babylonian name Belteshazzar, seemingly because this section is written from the perspective of the Babylonian king, not a Hebrew exile.

4:10-11 The king's dream was of a tree whose top reached unto heaven. A similar expression was used in Gen. 11:4 for the tower of the city of Babylon.

4:13 The watcher, a holy one, was an angel.

4:14-16 The fact that the stump of his roots would remain in the earth indicated the continuation of life. The band pointed to the protection of the stump. The tree plainly represents a man (the king) because the angel declared that his heart would be changed from man's for seven years.

4:19 As a loyal servant of the king, Daniel was alarmed about the dreadful discipline that would befall the king. He wished it were about someone else.

4:25 King Nebuchadnezzar would live outdoors with the wild animals for seven years until he repented of his pride and acknowledged that Jehovah is sovereign.

4:26 This is the only place in the OT where the heavens is used as a euphemism for God. This usage became commonplace in intertestamental literature, the NT, and rabbinic literature.

4:27 Daniel advised the king to repent with the hope that this might prevent God's discipline.

4:29-30 Nebuchadnezzar had no less than three palaces in the city of Babylon. He was walking in of one of them when he was overcome with the glory of the city and was consumed with pride. In his exclamation, Nebuchadnezzar emphasized himself as the source of majesty. He failed to give God the credit and glory as the ultimate Giver of all good gifts. Many years later, the apostle Paul scolded the Corinthians for their pride by asking, "What hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?" (1 Cor. 4:7).

4:31 Having delayed the execution of his sentence against Nebuchadnezzar for a year (v. 28), God disciplined him the instant he became fully consumed with his pride.

4:33 Nebuchadnezzar may have suffered from boanthropy, a rare mental illness in which people believe they are actually cattle. One modern case of boanthropy resulted in the patient growing long matted hair and thickened fingernails, much like Nebuchadnezzar. Critics contend that secular history has no record of Nebuchadnezzar's mental illness. However, it is questionable as to whether an ancient Near Eastern despot would mention his bout with insanity in official court records which were typically devoted to highlighting his accomplishments. Silence about an embarrassing episode is understandable. Moreover, the church historian Eusebius cited Abydenus, a third-century b.c. Greek historian who referred to a time when Nebuchadnezzar was "possessed by a god." Also, the third-century b.c. historian Berosus possibly referred to these events when he spoke of an illness that befell Nebuchadnezzar just before his death.

4:34-35 Boanthropy does not render its victims entirely unable to reason or understand what has happened to them, so it was possible for the king to realize that his own pride had caused his insanity. Realizing the cause of his state, Nebuchadnezzar repented of his pride and acknowledged the Most High God. His sanity returned to him instantly, a signal that God had lifted his sentence. As an epilogue to the narrative, Nebuchadnezzar glorified God, using words that describe his realization that God's dominion is an everlasting dominion and also aptly summarize the theme of the book of Daniel.

4:37 The very last sentence of the chapter summarizes the message of the story—that God is able to humble those that walk in pride. Some disbelieve that the pagan King Nebuchadnezzar actually came to a saving knowledge of the true God, but possibly he did.

5:1 The developments in Daniel 5 occurred about 23 years after the events in the previous chapter. Nebuchadnezzar had died in 562 b.c., shortly after his time of madness and subsequent repentance (see note at 4:37). After his death, a series of intrigues and assassinations resulted in several obscure kings ruling Babylon until Nabonidus took the throne (556–539 b.c.). Beginning in a.d. 1914, 37 separate archival texts have been discovered documenting the existence of Belshazzar as crown prince. His great feast was probably meant to bolster morale after Nabonidus had experienced a crushing defeat at the hands of the Persians. The Greek historians Herodotus and Xenophon confirm that Babylon fell while a great feast was in progress (v. 30). Excavations have uncovered a throne room that could accommodate a thousand nobles.

5:2-4 By drinking libations to Babylonian gods with the vessels . . . taken out of the temple devoted to the true God of Israel, Belshazzar was acting in an unusually aggressive and blasphemous way. Nebuchadnezzar is called Belshazzar's father. Most likely, Belshazzar's father, Nabonidus, married Nebuchadnezzar's daughter to establish his own claim to the throne of Babylon, making Nebuchadnezzar the grandfather of Belshazzar. The Aramaic word "father" is flexible, capable of referring to a grandfather, ancestor, or even a predecessor to a king without any lineal tie.

5:5 The appearance of a man's hand beginning to write was not a vision seen by Belshazzar alone, but a miracle seen by everyone present. Afterward, the wise men called to interpret could still see the words written on the plaister wall. According to the archaeologist who excavated it, the throne room (see v. 1) had walls covered with white gypsum or plaster.

5:7 The king offered great honor to anyone who could interpret the words on the wall. He even offered to give the successful wise man the third in rank after Nabonidus and Belshazzar.

5:8 None of the wise men of Babylon were able to interpret the inscription on the wall, showing the futility of their pagan religion.

5:10 The queen was the queen mother, not the wife of King Belshazzar since all his wives were already present (cp. v. 3).

5:11-12 Daniel was approximately 80 years old at this point and was either retired or forgotten. The queen mother, being the daughter of Nebuchadnezzar, remembered Daniel's spirit and capabilities during her father's reign.

5:13-29 When Daniel was brought before the king, he did not demonstrate the same level of respect that he had consistently shown Nebuchadnezzar. Instead, he rebuked Belshazzar for his brazen attitude and failure to learn from Nebuchadnezzar.

5:16-17 Daniel refused to accept any reward not because he was rude or arrogant but because he was indignant at the king's disregard for Nebuchadnezzar's experiences with God and at the blasphemous use of the temple vessels.

5:18-24 Writers of historical narrative frequently communicate the essential message of a text through dialogue. In this case, Daniel's words served as a rebuke of Belshazzar for his failure to learn from the experience of Nebuchadnezzar (as described in Dan. 4). Daniel reprimanded Belshazzar because he had not humbled his heart, even though he knew what had happened to Nebuchadnezzar. According to ancient Babylonian texts, Belshazzar had served in the government of King Neriglissar in 560 b.c. This indicates that he had been old enough to be aware of the events at the end of Nebuchadnezzar's life. Instead of learning to submit to the Almighty, he lifted up himself against God by using the temple vessels to blaspheme God. The specific sins Daniel cited were pride, blasphemy, idolatry, and failure to glorify the true God.

5:25 The three Aramaic words on the wall were: Mene (numbered), Tekel (weighed), and UPHarsin (and divided).

5:28 Although the third word was written in the plural form (parsin), Daniel explained its meaning by using the singular form (Peres). The prediction that Belshazzar's kingdom is divided does not indicate that the Babylonian Empire would be divided equally by two kingdoms (Medes and Persians) but rather that Babylon would be destroyed or dissolved and taken over by the Medo-Persian Empire. The third word on the wall (parsin) has the same letters as the Aramaic word for "Persian." It was a play on words, indicating that the kingdom would fall to the Persian army.

5:30 Having lost a brief skirmish outside the walls of Babylon, Belshazzar retreated to the city and made light of the coming Persian siege. The Babylonians had 20 years of provisions, and the city was a seemingly impregnable fortress. Nevertheless, Darius diverted the waters of the Euphrates river so his forces could enter through the channel, passing below the water gates. He took the city that night without a battle and killed Belshazzar, who was engaged in the drunken feast. The kingdom of Babylon fell just as foretold by Daniel (Dan. 2:39). The colossus's head of gold (Babylon) had fallen. It was replaced by the chest and arms of silver, representing Medo-Persia (see 2:40).

5:31 The identity of Darius the Median is uncertain. Some believe he was Gubaru, the governor of Babylon, called Darius, an honorific title meaning "royal one." Others maintain that it was an alternate royal title for the Persian emperor Cyrus the Great.

6:1 Since Daniel was about 15 years old in 605 b.c. when the Babylonians brought him as a captive to Babylon, and since the events in Daniel 6 most likely took place in the second or third year after the Medo-Persian conquest of Babylon in 539 b.c., Daniel would have been approximately 82 years old when he was thrown to the lions. Darius began organizing the newly conquered Babylonian Empire and immediately decided to appoint 120 princes. These "satraps" were lower tier officials.

6:2 The king appointed three presidents over the 120 satraps to assure that taxes would be properly collected without any embezzlement or corruption. For these positions, the king needed men with trustworthy reputations. So he chose Daniel as one of these officials. He must have heard of Daniel's reputation; perhaps he was even aware of Daniel's interpretation of the writing that had appeared on the wall the night Babylon fell.

6:3 Daniel proved to be a superlative administrator because of his excellent spirit, a phrase used previously to describe his character (5:12). Therefore, the king planned to make him prime minister.

6:4-5 The king's choice of Daniel created jealousy among the other court officials, and they wished to denounce Daniel. Since Daniel was both diligent and honest in his work, they could find no error or fault in him. Therefore, they sought to trap him in religious matters.

6:6-7 When these corrupt officials approached the king, they falsely claimed that all government officials supported the religious decree. By agreeing to this law, Darius probably had not claimed deity but rather adopted the role of a priestly mediator (see note at 3:5). His goal was to unite the Babylonian realm under the authority of the new Persian Empire.

6:8 The irrevocability of a law of the Medes and Persians is confirmed elsewhere in Scripture (Esther 1:19; 8:8) and secular literature (Diodorus of Sicily, XVII:30).

6:10 Even though the law prohibiting prayer had gone into effect, Daniel still prayed with his windows open toward Jerusalem. Jewish people in exile always pray toward Jerusalem—even today—just as Solomon had instructed in his prayer of dedication for the temple (1 Kings 8:44-49). Daniel prayed not out of rebellion toward the king but out of obedience to the greater command of God. As the apostles would later say, "We ought to obey God rather than men" (Acts 5:29). So great was Daniel's reputation for spiritual commitment that even his enemies knew he would obey God rather than bow to the king's edict.

6:14 The king was very displeased not because Daniel had defied him but because he came to understand that the true purpose of the law was to trap Daniel, whom he respected.

6:16 The Persians used mutilation by lions as one of several brutal forms of execution. It was Daniel's continual service to God that caused him to be cast into the lions' den; now the king hoped that this devotion would cause God to deliver Daniel. He will deliver is a jussive verb, which could also be translated, "may He deliver." The word for den can also be translated as "pit."

6:18 King Darius spent the night fasting and presumably praying for Daniel.

6:22-23 God uses angels to accomplish His purposes, including protection of His people (Ps. 34:7; 91:11; Heb. 1:14). He had done so for Daniel's three friends in the furnace many years earlier (Dan. 3:25). As on that occasion, this may have been an angel or even the angel of the Lord (i.e., a preincarnate appearance of the Messiah). Daniel was not claiming perfection in declaring his innocency before God. Rather, Daniel claimed that his allegiance to God made him guiltless in this matter. It was Daniel's faith in God, not his works, that brought him deliverance from the lions.

6:24 Although executing family members is exceptionally cruel, this was a common Persian practice according to Herodotus (Histories, 3.119).

6:25-27 Just as King Nebuchadnezzar before him, King Darius issued a decree to all people, nations, and languages (cp. 4:1) declaring praise to the God of Daniel. Darius recognized the greatness of God: that He is living and eternal, sovereign, all-powerful, and able to deliver His people. Nevertheless, it is unlikely that Darius came to a saving faith here. He instead accepted the God of Israel as just one of many gods (see notes at 3:28-29 and 4:8).

6:28 Some maintain that this verse draws a distinction between Darius and Cyrus, such that Darius could only be identified with Gubaru and not with Cyrus the Persian (see note at 5:31). But it is also possible to translate this verse as "during the reign of Darius, even Cyrus the Persian."

7:1-28 This chapter of Daniel is one of the most important in the entire OT, an essential guide to biblical prophecy. Moreover, the vision of the Son of man is the centerpiece of OT revelation concerning the Messiah. The Aramaic section of Daniel begins in chapter 2 with Nebuchadnezzar's dream of the colossus and ends at the end of chapter 7. One reason for repeating the similar information in chapters 2 and 8 is that chapter 2 presents the world kingdoms from a Gentile perspective, while chapter 8 views the Gentile empires from the perspective of the Jewish people. Another reason for the repetition is to confirm the certainty of the predictions. As Joseph said, Pharaoh's dreams were repeated because "the thing is established by God, and God will shortly bring it to pass" (Gen. 41:32). The vision was included to give hope to Israel in captivity, informing the nation that life in the times of the Gentiles would get worse for God's covenant people, but ultimately the messianic kingdom would be established.

7:1 Belshazzar became co-regent with Nabonidus in 553 b.c. Assuming Daniel was about 15 when he was exiled to Babylon, he would have received this vision when he was approximately 67 years old. The events described in this chapter precede those of Daniel 5.

7:2 The four winds stirring up the great sea refers to the convulsions of the Gentile nations in the times of the Gentiles. The chapter later indicates that the sea represents "the earth" (v. 17) from which the four kingdoms arise. Moreover, "the sea" is frequently symbolic of Gentile humanity in other biblical passages (Isa. 17:12-13; 57:20; Rev. 13:1; 17:1,15).

7:3 The four great beasts represent the four nations previously identified in the vision of the colossus in Daniel 2 (see note at 2:31-45). These four beasts are increasingly violent, perhaps indicating the growing moral degeneracy of the respective kingdoms they represent.

7:4 The lion with eagle's wings represents the Babylonian Empire. The winged lion was a fitting symbol because some biblical passages represent Nebuchadnezzar as a lion (Jer. 4:7; 49:19; 50:17,44) and others as an eagle (Jer. 49:22; Lam. 4:19; Ezek. 17:3; Hab. 1:8). The Babylonian Empire used lions to represent itself, and statues with winged lions were common there. Perhaps the wings being plucked off represents Nebuchadnezzar's madness, and the lion's being set on its feet as a man indicates his restoration.

7:5 The bear with three ribs in its mouth represents the Medo-Persian Empire and its three main conquests: Babylon (539 b.c.), Lydia (546 b.c.), and Egypt (525 b.c.). Its lopsided nature expresses the Persian dominance in this joint empire.

7:6 The leopard represents the Greek Empire. Its four wings refer to the great speed of Alexander's conquests and its four heads represent the four principle sections of the empire: Greece and Macedonia, Thrace and Asia Minor, Syria and Babylon, and Egypt and Israel.

7:7 The terrifying fourth beast represents the Roman Empire. It was different from the previous three because it was more powerful and had longer dominion. Horns commonly represent kings or kingdoms in Scripture (Ps. 132:17; Zech. 1:18; Rev. 13:1; 17:12), as the angel's later interpretation plainly indicates (Dan. 7:24).

7:8 A little . . . horn represents a king who starts small in power but becomes dominant. The little horn's eyes like a man's indicates its shrewdness and its arrogant mouth points to its boasting blasphemously against God (cp. v. 25). This little horn is a future world ruler whom Scripture also calls "the prince that shall come" (9:26); the king who "shall do according to his will" (11:36); "that man of sin," "the son of perdition," (2 Thess. 2:3); "the beast," (Rev. 13:1-10); and "antichrist" (1 John 2:18).

7:9 The title the Ancient of days refers to God's eternal nature.

7:11-12 The destruction of the beast by burning flame refers to the end of the fourth kingdom, the revived Roman Empire. The rest of the beasts, meaning the previous three kingdoms, would continue to exist but without their earlier dominance, until the coming of the messianic kingdom.

7:13-14 Although some have maintained that the Son of man is the archangel Michael or a collective personification of the "saints of the most High" (v. 18), this One is none other than the divine Messiah Himself, who will fulfill the destiny of humanity (Ps. 8; Heb. 2:5-18). Jesus understood it to be a messianic title (Mark 14:61-62), and He used it to speak of Himself. Later rabbis saw it as one of the names of the Messiah.

7:18 The saints of the most High is most likely a reference to Israel when the nation turns in faith to their Messiah Jesus (Zech. 12:10; Rom. 11:26). The literal covenant people will possess the kingdom, emphasizing that Messiah's final kingdom will be a literal kingdom on earth.

7:23-24a The fourth kingdom, in its future state, will devour the whole earth, indicating world domination. The ten kings could be a metaphor for completeness. More likely, it refers to an empire with a literal confederation of 10 kings (cp. Rev. 17:12-13).

7:24b-26 Another king, the antichrist (cp. v v. 7-8), described in the vision as the little horn, will be characterized by blasphemy, anti-Semitism, and religious corruption. He will oppress the Jewish people for time and times and half a time (cp. 12:7; Rev. 12:14), meaning three and one-half years, or the second half of the future tribulation (cp. Rev. 7:14). Some conclude that this was fulfilled when Antiochus oppressed the Jewish people from 167–164 b.c. This is unlikely since that period was for only three years and not three and one-half years. It is better to view this oppression as yet future. When the heavenly court convenes, the antichrist will be completely destroyed forever.

7:27 The Son of man will take His throne and rule over His everlasting kingdom. Then the people—the believing remnant of Israel, also called saints—will receive this kingdom under the authority of their Messiah, the Son of man.

8:1-27 Daniel 8:1–12:13 was written in Hebrew, focusing on God's people during the times of the Gentiles. The vision in Daniel 8 predicted events that involved the second and third world empires within a time frame from the sixth to second centuries b.c.

8:1 Belshazzar became co-regent with Nabonidus in 553 b.c. Assuming Daniel was about 15 when he was exiled to Babylon, he would have received this vision in 550 b.c. when he was about 70 years old. Although the events in this chapter precede those described in Daniel 5, they are included here because of the literary focus on Israel in the times of the Gentiles.

8:2 Shushan, or Susa, was about 200 miles northeast of Babylon (Neh. 1:1; Esther 1:2).

8:3 As in the previous chapter, Daniel saw a vision of animals that stood for world empires. First, he saw a ram, representing the Medo-Persian Empire (v. 20). It had two horns, representing the two nations in this confederated empire. The one higher horn signified the dominant status of Persia in the empire, even though it originally was the weaker kingdom.

8:5 Daniel also saw a male goat, representing the Greek Empire. The goat's notable horn represents Alexander the Great (v. 21). The goat moved so rapidly that it did not touch the ground. This refers to his speedy conquest of the entire Near East in only three years.

8:7 The Greek Empire defeated Medo-Persia in 331 b.c.

8:8 At the height of the goat's power the great horn was broken. This refers to Alexander's sudden death at the peak of his greatness (323 b.c.). His kingdom was divided by four of his generals: Cassander over Macedon and Greece, Lysimachus over Thrace and Asia Minor, Seleucus over Syria and Babylon, Ptolemy over Egypt.

8:9-12 As opposed to the little horn that will come from the fourth kingdom (Rome) described in Dan. 7:8, a different little horn emerged out of one of the four kingdoms that divided the Greek Empire. This one was Antiochus IV (175–163 b.c.), ruler of the Seleucid dynasty, who conquered surrounding areas to the south and to the east but especially dominated the pleasant land of Israel. He brutally stamped upon and persecuted the Jewish people from 170–164 b.c. Antiochus blasphemously presented himself as the prince of the host, God Himself (called the Prince of princes in 8:25), stopping daily sacrifice and defiling the holy temple in Jerusalem (167 b.c.). He will prosper, but only temporarily.

8:13-14 An angel announced that Antiochus's defilement of Israel would last only 2,300 days, until the temple was rededicated by Judas Maccabeus in 164 b.c. This event is still celebrated by Jewish people today during the Feast of Hanukkah ("dedication," see John 10:22-23).

8:15-16 Daniel received the interpretation of the vision from the angel Gabriel, only one of two angels (along with Michael) who are named in Scripture. Gabriel would also give the message of Daniel's 70 weeks (9:24-27) and announce the birth of John the Baptist to Zacharias (Luke 1:19) and the birth of the Messiah Jesus to Mary (Luke 1:26).

8:17 Gabriel addressed Daniel as son of man, but he did not use the Hebrew equivalent of the Aramaic title given to the Messiah, which points to Messiah's divinity (7:13). The phrase used here emphasizes the human weakness and mortality of Daniel. Gabriel also indicated that the vision referred to the time of the end. This is surprising because all the events predicted took place between the sixth and second centuries b.c. and do not appear to be end-time events. Readers through the ages have identified Antiochus as the little horn of chapter 8 but also have recognized that he typifies the coming end-time antichrist. So, although this chapter does directly refer to Antiochus, it also pertains to the end times. Thus there is a double fulfillment of this vision.

8:23-25 After his summary explanation of Daniel's vision, Gabriel expanded his description of Antiochus. He would take the throne through deceit against the rightful heir, his nephew Demetrius. His great power would not be his own but would have a satanic source. He would prosper at first, defeating mighty rulers and generals and destroying many of God's holy people Israel and deceive himself, thinking himself great enough to oppose God. Nevertheless, he would ultimately and suddenly be broken, not through assassination or battle but through some ailment sent by God.

8:26 Gabriel instructed Daniel to shut . . . up the vision not for the purpose of hiding its meaning from faithful readers of Scripture but rather to secure the document for safekeeping into the distant future, meaning the time of Antiochus (some 400 years after the vision was given) and the time of the antichrist which is yet future and is typified by Antiochus.

Antiochus IV as a Type of the Antichrist

Antiochus	(8:9) and antichrist (7:8) are symbolized by horns that were "little" at the beginning.
Antiochus	looked "fierce" (8:23); antichrist will have an imposing look (7:20).
Antiochus	was a master of intrigue (8:23); the brilliance of antichrist is suggested by the "eyes" of the horn (7:8,20).
Antiochus	had great power (8:24); antichrist will have even greater power (11:39; 2 Thess. 2:9; Rev. 13:7-8).
Antiochus	was energized by Satan (8:24), just as antichrist will be empowered by Satan (2 Thess. 2:9; Rev. 13:2).
Antiochus	destroyed thousands (8:25); antichrist will destroy more (Rev. 13:15; 16:13-16).
Antiochus	prospered for a short time (8:25); likewise with antichrist (11:36; Rev. 13:7).
Antiochus	persecuted the Jews (8:24), as will antichrist (7:21,25; Rev. 12:13).
Antiochus	was a deceiver (8:25); antichrist will be a master deceiver (2 Thess. 2:9; Rev. 13:4,14; 19:11).
Antiochus	was proud (8:25); antichrist will be a megalomaniac (7:8,11,20,25; Rev. 13:5).
Antiochus	blasphemed God (8:25); as will antichrist (7:25; 11:36).
Antiochus	was not killed by human hands (8:25); the antichrist will not be either (2 Thess. 2:8; Rev. 19:19-20).

9:1 If Daniel was approximately 15 when he went into captivity, he would have been about 81 years old at the time of this vision. The name Ahasuerus was probably a Persian royal title rather than a personal name. It refers to an ancestor of Cyrus the Great or Governor Gubaru (see note at 5:31), not Ahasuerus (485–465 b.c.), the king mentioned in the book of Esther (Esther 1:1).

9:2 Although the book of Jeremiah was completed only a generation before the events described in Daniel 9, Daniel already recognized it as authoritative Scripture. Jeremiah predicted that the desolations of Jerusalem would endure for 70 years (Jer. 25:11-13; 29:10). Daniel calculated that since the first captives had been taken to Babylon in 605 b.c., the seventy years were nearly complete.

9:3 Daniel's prayer was with fasting, and sackcloth, and ashes, three customary ways to express sorrow and contrition (Ezra 8:23; Neh. 9:1; Esther 4:1,3,16; Job 2:12; Jon. 3:5-6).

9:4-19 In this section Daniel prayed to the Lord, using the Hebrew name Jehovah (Yahweh, translated "Lord" in English). Since Daniel's prayer emphasized the faithfulness of God, it was appropriate to use the name Jehovah because it was associated with the covenant-keeping nature of the God of Israel (Exod. 6:2-8).

9:4 The covenant refers to the Abrahamic covenant in which Jehovah promised to preserve the Jewish people and provide them with a land (Gen. 12:1-7; 15:18-21).

9:11 Daniel realized that it was Israel's disobedience that resulted in exile, as the law of Moses had warned (Lev. 26:27-33; Deut. 29:63-68).

9:17-18 Despite God's justice in sending Israel into exile, Daniel appealed to God not on the basis of Israel's righteousnesses but on God's great mercies. God's forgiveness was an act of grace.

9:21 The angel Gabriel (cp. 8:16) is here called a man because he appeared in human form. Had the temple still stood, the time of the evening oblation would have been between 3:00 and 4:00 p.m.

9:24 Seventy weeks probably refers to 70 periods of seven years, or 490 years, during which six objectives would be accomplished. The first three pertain to bringing transgression . . . sins, and iniquity to an end. The final three relate to consummating prophetic events by bringing in a kingdom of everlasting righteousness, fulfilling vision and prophecy and setting apart the most Holy place (lit "the holy of holies"), referring to a yet future, literal, millennial temple (cp. Ezek. 40–48).

9:25 Those who advocate a symbolic interpretation of this verse identify it with Cyrus's decree allowing the captives to return to their homeland (2 Chron. 36:22-23; Ezra 1:1-3) in 539–538 b.c. Others hold a literal view of this verse and suggest that the starting point is Artaxerxes' first decree in 457 b.c. (Ezra 7:11-26). Since neither of these decrees pertains to the restoration of Jerusalem, it is more likely that the decree that is the beginning point is Artaxerxes' second decree in 444 b.c., authorizing Nehemiah to rebuild the walls of Jerusalem (Neh. 2:1-8). There will be a period of seven weeks of years (49 years) followed by 62 weeks of years (434 years), making a total of 69 weeks of years or 483 years from the decree until the coming of Messiah the Prince. The starting point of the prophecy would have begun on Nisan 1 (March 5), 444 b.c., followed by 69 weeks of 360-day biblical/prophetic years or 173,880 days, and culminated on Nisan 10 (March 30), a.d. 33, the date of Jesus the Messiah's triumphal entry into Jerusalem (Luke 19:28-40).

9:26 The book of Daniel, written in the sixth century b.c., predicted not only the precise date of the Messiah's coming (v. 25) but also that the Messiah would be put to death some time before the destruction of Jerusalem in a.d. 70. This was fulfilled when Jesus was crucified in a.d. 33 (a.d. 30 according to some interpreters). The prince that shall come probably is a reference to the future ruler described as the little horn in Daniel 7, also known as the beast or the antichrist.

Tomb of Cyrus the Great (10:1), near Pasargadae, oldest capital of the Achaemenid Empire, founded by Cyrus. It bore the inscription: "Mortal! I am Cyrus, son of Cambyses, who founded the Persian Empire and was Lord of Asia."

He is not said to be the one to destroy Jerusalem and the temple; rather it is his people who will do it. Since Daniel 7 clearly viewed this ruler as coming from the fourth major world power, or Rome, this prophecy predicts that the Romans would destroy Jerusalem, as they did in a.d. 70. There appears to be a significant time gap from the end of the sixty-ninth week to the beginning of the seventieth week.

9:27 The final seven-year period, or the seventieth week, will begin when he (the coming prince) shall confirm the covenant of peace with many in the leadership of Israel. Although some consider the prince to be Messiah, he is more accurately identified as the antichrist, who will desecrate the future temple and put a stop to worship there. This covenant is yet future and will mark the beginning of a time of oppression of the Jewish people called "the time of Jacob's trouble" (Jer. 30:7) or the tribulation period (Matt. 24:29; Mark 13:24). In the midst of the week, or after the first three and one-half years, the antichrist will break his covenant with Israel, leading to a time of unprecedented persecution of the Jewish people (Matt. 24:21; Mark 13:19) and followers of Jesus (Rev. 7:14) that will last for another three and one-half years (Dan. 7:25; Rev. 11:2-3; 12:14; 13:5). When the antichrist breaks his covenant, he will also put a stop to sacrifice in the rebuilt temple (7:25) and will commit "the abomination of desolation" (Matt. 24:15), desecrating the temple and declaring himself to be God (2 Thess. 2:4; Rev. 13:5-7). The antichrist's oppression and abominations will continue until what God has determined has been poured upon the one who makes desolate (11:45; Rev. 19:20).

10:1 Daniel received this vision in 536 b.c. Assuming Daniel was about 15 when taken captive, he was approximately 84 years old at the time. The last three chapters of Daniel concern the same vision.

10:2 Daniel may have been mourning because of the poor conditions of the returned captives. The Samaritans were opposing reconstruction of the temple, and the work had been stopped (Ezra 4:5,24). The Hebrew text contains the words "weeks of days" in describing Daniel's mourning period to distinguish it from the weeks of years in the previous chapter (Dan. 9:24-27).

10:3 Daniel engaged in a semi-fast, not because the food had been offered to idols but to give priority to prayer.

10:4 The Hiddekel was the Tigris river, 20 miles from Babylon. At age 84, Daniel had not made the journey to Israel with the other Jewish returnees, but remained in government service in Babylon.

10:5-6 Despite his similarity to Christ's appearance as described in Rev. 1:12-16, the angel in the form of a man clothed in linen cannot have been the preincarnate Messiah because Christ would not need help from the angel Michael.

10:7 Daniel's companions sensed a powerful and terrifying presence but saw nothing, so they fled (cp. Acts 9:7).

10:12-13 The Persian prince had to be supernatural to oppose this angel and he had to be evil to oppose God's purposes. Therefore, we conclude that he was a demonic spirit seeking to influence the political affairs of Persia. Other Scriptures also teach that there are unseen spiritual forces influencing principalities and world powers (Ezek. 28:11-19; 2 Cor. 10:3-4; Eph. 6:12). The unnamed angel was able to prevail over the demon associated with Persia only because the angel Michael . . . came to help him. Michael is the guardian angel of Israel (cp. v. 21; 12:1; Rev. 12:7), and he is designated an archangel in the NT (Jude 9).

10:18-19 The angel not only came to reveal the future but to strengthen Daniel, by his touch and with his words of encouragement.

10:20-21 The prince of Grecia is an allusion to the prediction that Greece would follow Persia as the next major world power (8:4-8,20-22). The angel's final purpose was to reveal what is noted in the scripture of truth, a reference not to a particular earthly book but to God's heavenly decrees about the future of all nations.

11:1-45 This chapter contains some of the most precise predictions in the entire Bible, so precise that many scholars claim this chapter was written as a pseudo-prophecy after the events actually took place. But if God is omniscient, and if He chooses to foretell select future events, there is no problem with predictive prophecy or acceptance that this chapter was written long before the events occurred.

11:1 Although the angel visited Daniel "In the third year of Cyrus king of Persia" (10:1), he revealed to Daniel that he had supported Darius since the first year of his reign (539 b.c.). God is active in the political affairs of the world.

11:2 The three kings were Cambyses (530–522 b.c.), Pseudo-Smerdis (522 b.c.), and Darius I Hystaspes (522–486 b.c.). Ahasuerus was the fourth king.

11:3-4 The mighty king predicted here was Alexander the Great (336–323 b.c.). As prophesied, his kingdom was divided among his four generals rather than his sons (see note at 8:8).

11:5 The king of the south is Ptolemy I Soter of Egypt (323–285 b.c.), who was outstripped by one of his princes, Seleucus I Nicator (311–280 b.c.), who became ruler of Babylonia, Media, and Syria, and established the Seleucid kingdom that grew to be greater than that of Ptolemy's Egypt.

11:6 The king of the south, Ptolemy II Philadelphus (285–246 b.c.), would form an alliance with the king of the north, Antiochus II Theos (261–246 b.c.), sealing the agreement by giving his daughter, the Ptolemaic princess Berenice, to marry Antiochus. Yet Berenice would not retain the power, as Antiochus's former wife Laodice would murder Antiochus, Berenice, and their child.

11:7-8 One from Berenice's family, her brother Ptolemy III Euergetes (246–221 b.c.), would avenge her murder by storming Antioch, deposing Seleucus II Callinicus (246–226 b.c.), and killing Laodice. Ptolemy III would even seize Seleucid gods and valuables, bringing them back to Egypt.

11:10 The sons of Seleucus II—Seleucus III Ceraunus (226–223 b.c.) and Antiochus III (223–187 b.c.)—would wage war as far as the Ptolemaic fortress Raphia in southern Israel.

11:11-12 The king of the south, Ptolemy IV Philopator (221–203 b.c.) of Egypt, would counterattack the king of the north, Antiochus III (219–218 b.c.). Although both would command large armies, the result would be a great victory for the Ptolemies. As a result of his success, Ptolemy IV would become arrogant and slaughter tens of thousands of Seleucid troops, yet he would not be able to maintain his dominance over the Seleucid kingdom.

11:13-15 Fifteen years later, the king of the north, Antiochus III, would raise an even greater army and attack the Ptolemies in Phoenicia and Israel. Antiochus III would receive support against the king of the south, Ptolemy V Epiphanes (203–181 b.c.), and the Ptolemies. This support would come from Jewish rebels, here called robbers. Antiochus III's forces would win a resounding victory, even capturing the most fenced city of Zidon (199–198 b.c.).

11:16-17 The king of the north, Antiochus III, would make the glorious land of Israel a possession of the Seleucid kingdom in 198 b.c. and force a peace agreement on the Ptolemies. Antiochus III would give his daughter Cleopatra to Ptolemy V as a wife, hoping to control the Ptolemaic kingdom through her. This failed because Cleopatra helped her Ptolemaic husband and did not support her father Antiochus III.

11:18-19 Antiochus III would then turn his attention to the lands around the Mediterranean sea but would be defeated by the Roman commander Lucius Cornelius Scipio at Thermopylae (191 b.c.) and then Magnesia (190 b.c.). This would force Antiochus to focus on his own country where he would be killed by a mob defending the temple of Zeus in Elymaïs as he tried to pillage it.

11:20 The king who would arise in his place was Seleucus IV Philopator (187–175 b.c.), who would send his tax collector, Heliodorus, to collect money with which to pay the heavy indemnity he owed to Rome. After his short reign, Seleucus IV was killed by poison from his tax collector.

11:21-35 Antiochus IV Epiphanes (175–163 b.c.), the little horn in 8:9-12,23-25 (see notes there), is emphasized in this section because he would have a terrible and oppressive effect on the Jewish people in the near term, and his reign is a picture of the future world ruler (the antichrist) who will also oppress the Jewish people.

11:21 Antiochus IV was not of the royal line, but took control by intrigue while the rightful heir, Demetrius, was held in Rome. The prediction called him a vile person because of his hatred of the Jewish people, his attempt to destroy Judaism, his desecration of the temple, and his megalomania displayed in calling himself Epiphanes ("Manifest One, Illustrious One"). People of that time also called him Epimanes ("madman").

11:22 Despite Ptolemy VI Philometor (181–146 b.c.) attacking with a flood of arms, Antiochus IV would be able to defeat them and depose the prince of the covenant, the Jewish high priest Onias III.

11:23-24 Antiochus IV would become strong by sharing the spoil of his conquests among his followers.

11:25-26 These verses refer back to the war with Ptolemy VI (v. 22), predicting that he would be defeated by devices from within his ranks.

11:27-28 After the defeat of Ptolemy VI, Ptolemy VII took control of Egypt. Then two other kings, Antiochus IV and Ptolemy VI, would meet to plot Ptolemy VI's restoration to the throne. After initial limited success, they would eventually fail. Then Antiochus IV (the king of the north), having plundered Egypt, would return to his land, with his heart set against the holy covenant. On the way home, he would attack Israel, kill 80,000 Jewish men, women, and children, and plunder the holy temple (169 b.c.).

11:29-32 Antiochus IV would launch another attack against Egypt, but this time ships of Chittim (cp. Num. 24:24)—the Roman fleet led by Gaius Popilius Laenas—would force him to withdraw in humiliation.

He would once again attack Israel (167 b.c.) while returning to Syria, this time desecrating the sanctuary in Jerusalem. Antiochus would prefigure the future antichrist's actions (9:27; 12:11) by abolishing the daily sacrifice and committing the abomination of desolation. In response, faithful people would rise up, as expressed in the Maccabean revolt (see note at 8:13-14).

11:33-35 The Maccabees would experience suffering in their battle with Antiochus. In the end, the Maccabees would defeat Antiochus, rededicate the holy temple in Jerusalem, and establish the Festival of Hanukkah ("Dedication"; see note at 8:13-14).

11:36-45 At this point, the predictions shift away from Antiochus IV and focus on the end of days. The king mentioned in this section is the future antichrist, already identified as the "little horn" (7:8,20,24-25) and the "prince that shall come" (9:26).

11:36-39 These verses provide a clear description of the future antichrist. The desire of women may be a reference to the longing of Jewish women to give birth to the Messiah.

11:40-44 During the great tribulation, the antichrist will be attacked from both the north and the south. Yet he will be successful, sweeping through like a flood. He will also invade Israel, the glorious land, ignoring some nations that are in alliance with him but conquering others, including Egypt, Libya, and Ethiopia. Reports of nations from the east and north coming to attack will both terrify and infuriate him, leading him to pursue a course of genocidal warfare against his enemies, especially many of the Jewish people (cp. Zech. 13:8-9).

11:45 The antichrist will establish his military capital in Israel, pitching his tents between the Mediterranean sea and the city of Jerusalem, on mount Zion. There the nations of the earth will gather (Zech. 14:2) at mount Megiddo to begin the campaign of Armageddon (Rev. 16:13-16). At that time, when the nation of Israel calls on the Messiah Jesus, He will return (Matt. 23:37-39) to deliver them, and the antichrist will be destroyed.

12:1 At that time refers to the events predicted in the previous paragraph (11:36-45), which details the antichrist's furious attempt to destroy and annihilate the Jewish people (11:44). Then the archangel Michael who stands watch over the Jewish people will rise to their defense to preserve them (see note at 10:12-13; cp. Rev. 12:7). This will be necessary because the great tribulation (the second half of Daniel's seventieth week; Dan. 9:27) will be a time of unprecedented trouble. Despite the horrific nature of the persecution of Israel, the result will be that the surviving remnant of the Jewish nation will turn in faith to their Messiah Jesus (Zech. 12:10; Rom. 11:25-27) and He will deliver them. The book refers to the heavenly Book of Life in which the names of the elect are listed (Ps. 69:28; Php. 4:3; Rev. 13:8; 17:8; 20:15).

12:2 Following the deliverance of Israel, there will be a resurrection of them that sleep in the dust. This verse does not imply any kind of soul sleep before the resurrection since the faithful go to be with God instantly upon dying (2 Cor. 5:8; Php. 1:21-23) and the faithless go to a place of suffering also immediately upon dying (Luke 16:22-23). The word "sleep" is used as a metaphor to emphasize the temporary state of bodily death before being physically raised at the resurrection (cp. John 11:11-15). Although telescoped together here (as is common in prophecy), the resurrection of the faithful and the unfaithful are two distinct events separated by the one-thousand-year messianic kingdom (Rev. 20:4-6). Daniel 12:2 contains the clearest statement of resurrection in the OT, but by no means is it the only one (cp. Job 19:25-27; Isa. 26:19).

12:3 The phrase they that be wise refers to those with the wisdom to turn in faith to the Messiah Jesus. They will lead many others to faith and righteousness.

12:4 Daniel was instructed to protect the words he had been given. This was necessary because in the end times, many will roam about seeking answers that will be found in the book of Daniel. Moreover, in that day, knowledge shall be increased, possibly referring to the understanding of Daniel's prophecies as informed observers recognize the fulfillment of his predictions.

12:5-7 Daniel saw two more angels, who served as witnesses for the oath of the linen-dressed angel (10:5). Two was the minimum number of witnesses necessary for an oath (Deut. 19:15). One of the witnessing angels asked how long until the end of the predicted time of distress. The angel dressed in linen answered that the time of the great tribulation (the second half of Daniel's seventieth week) would be for a time, times, and an half of a time, or three and one-half years (7:25; Rev. 12:7). By the end of the great tribulation, Israel's power will be gone, causing them to turn in faith to their long-rejected Messiah Jesus (Zech. 12:10). At that time, He will return and deliver them (Zech. 14:1-21) and all these things shall be finished.

12:8-10 Daniel did not understand precisely how these events would happen. Daniel was told that the words would not be fully recognized until their fulfillment at the end of days. At that time, the wicked will fail to comprehend their situation but the wise shall understand the fulfillment of Daniel's words and turn in faith to the God of Israel and His Messiah Jesus.

12:11-12 Two periods of time were revealed to Daniel. First, from the middle of the tribulation when the antichrist stops daily sacrifice and commits the abomination of desolation until the end will be 1,290 days. The great tribulation is said to be three and one-half years (v. 7) or 1,260 days (Rev. 12:6; 13:5). Here it is 30 days longer, probably to include time for the judgment of the nations (Matt. 25:31-46). Second, a blessing awaits the one who reaches 1,335 days, a period that includes an additional 45 days, perhaps to establish the government of the messianic kingdom. Those who enter that kingdom are said to be blessed because they will be part of the most glorious world, governed by its greatest King, the Lord Jesus Himself.

12:13 The angel told Daniel that he was to continue till the end of his life, at which point he would rest, a euphemism for death. Yet he was given the promise that he too would rise from the dead.

Daniel Cross-References

a 1:1 2 Kings 24:1; 2 Chron. 36:6

b 1:2 Jer. 27:19-20

cGen. 10:10; 11:2; Isa. 11:11; Zech. 5:11

d2 Chron. 36:7

e 1:4 See Lev. 24:19-20

fActs 7:22

g 1:5 ver. 19; Gen. 41:46; 1 Kings 10:8

h 1:7 Gen. 41:45; 2 Kings 24:17

ich. 4:8; 5:12

j 1:8 Deut. 32:38; Ezek. 4:13; Hos. 9:3

k 1:9 See Gen. 39:21; Ps. 106:46; Prov. 16:7

l 1:17 1 Kings 3:12; James 1:5,17

mActs 7:22

a 1:17 ch. 5:11-12,14; 10:1; Num. 12:6; 2 Chron. 26:5

b 1:19 ver. 5; Gen. 41:46

c 1:20 1 Kings 10:1

d 1:21 ch. 6:28; 10:1; He lived to see that glorious time of the return of his people from the Babylonian captivity, though he did not die then. So till is used, Ps. 110:1; 112:8

e 2:1 ch. 4:5; Gen. 41:8

fch. 6:18; Esther 6:1

g 2:2 ch. 5:7; Gen. 41:8; Exod. 7:11

h 2:4 ch. 3:9; 5:10; 6:6,21; 1 Kings 1:31

i 2:5 ch. 3:29; 2 Kings 10:27; Ezra 6:11

j 2:6 ch. 5:16

k 2:9 Esther 4:11

l 2:11 ver. 28; ch. 5:11

a 2:18 Matt. 18:12

b 2:19 Num. 12:6; Job 33:15-16

c 2:20 Ps. 113:2; 115:18

dJer. 32:19

e 2:21 ch. 7:25; 11:6; Esther 1:13; 1 Chron. 29:30

fch. 4:17; Job 12:18; Ps. 75:6-7; Jer. 27:5

gJames 1:5

h 2:22 ver. 28-29; Job 12:22; Ps. 25:14

iPs. 139:11-12; Heb. 4:13

jch. 5:11,14; James 1:17

k 2:23 ver. 8

l 2:28 ver. 18,47; Gen. 40:8; 41:16; Amos 4:13

mGen. 49:1

n 2:29 ver. 22,28

o 2:30 So Gen. 41:16; Acts 3:12

pver. 47

a 2:32 See ver. 38, etc.

b 2:34 ch. 8:25; Zech. 4:6; 2 Cor. 5:1; Heb. 9:24

c 2:35 Ps. 1:4; Hos. 13:3

dPs. 37:10,36

eIsa. 2:2-3

fPs. 80:9

g 2:37 Ezra 7:12; Isa. 47:5; Jer. 27:6-7; Ezek. 26:7; Hos. 8:10

hEzra 1:2

i 2:38 ch. 4:21-22; Jer. 27:6

jver. 32

k 2:39 ch. 5:28,31

lver. 32

m 2:40 ch. 7:7,23

n 2:41 ver. 33

o 2:44 ver. 28

pch. 4:3,34; 6:26; 7:14,27; Mic. 4:7; Luke 1:32-33

qPs. 2:9; Isa. 60:12; 1 Cor. 15:24

r 2:45 ver. 35; Isa. 28:16

s 2:46 See Acts 10:25; 14:13; 28:6

tEzra 6:10

u 2:47 ver. 28

v 2:48 ver. 6

wch. 4:9; 5:11

x 2:49 ch. 3:12

yEsther 2:19,21; 3:2

a 3:4 ch. 4:1; 6:25

b 3:6 Jer. 29:22; Rev. 13:15

c 3:8 ch. 6:12

d 3:9 ch. 2:4; 5:10; 6:6,21

e 3:12 ch. 2:49

f 3:15 See Exod. 32:32; Luke 13:9

gExod. 5:2; 2 Kings 18:35

a 3:16 Matt. 10:19

b 3:25 Isa. 43:2

cver. 28; Job 1:6; 38:7; Ps. 34:7

d 3:27 Heb. 11:34

e 3:28 ch. 6:22-23; Ps. 34:7-8; Jer. 17:7

f 3:29 ch. 6:26

gch. 2:5

hch. 6:27

i 4:1 ch. 3:4; 6:25

a 4:2 ch. 3:26

b 4:3 ch. 6:27

cver. 34; ch. 2:44; 6:26

d 4:5 ch. 2:28-29

ech. 2:1

f 4:7 ch. 2:2

g 4:8 ch. 1:7

hver. 18; ch. 2:11; 5:11,14; Isa. 63:11

i 4:9 ch. 2:48; 5:11

j 4:10 ver. 20; Ezek. 31:3, etc.

k 4:12 Ezek. 17:23; 31:6; See Lam. 4:20

l 4:13 ver. 17,23; Ps. 103:20

mch. 8:13; Deut. 33:2; Zech. 14:5; Jude 14

n 4:14 Matt. 3:10

oEzek. 31:12

p 4:16 ch. 11:13; 12:7

q 4:17 Ps. 9:16

rver. 25,32; ch. 2:21; 5:21

s 4:18 ch. 5:8,15; Gen. 41:8,15

tver. 8

u 4:19 ver. 8

a 4:19 See 2 Sam. 18:32; Jer. 29:7

b 4:20 ver. 10-12

c 4:22 ch. 2:38

dJer. 27:6-8

e 4:23 ver. 13

fch. 5:21

g 4:25 ver. 32; ch. 5:21, etc.

hPs. 106:20

iver. 17,32; Ps. 83:18

jJer. 27:5

k 4:26 Matt. 21:25; Luke 15:18,21

l 4:27 1 Pet. 4:8

mPs. 41:1, etc.

n1 Kings 21:29

o 4:30 ch. 5:20; Prov. 16:18

p 4:31 ch. 5:5; Luke 12:20

qver. 24

r 4:32 ver. 25

s 4:34 ver. 26

a 4:34 ch. 12:7; Rev. 4:10

bch. 2:44; 7:14; Ps. 10:16; Mic. 4:7; Luke 1:33

c 4:35 Isa. 40:15,17

dPs. 115:3; 135:6

eJob 34:29

fJob 9:12; Isa. 45:9; Rom. 9:20

g 4:36 ver. 26

hJob 42:12; Prov. 22:4; Matt. 6:33

i 4:37 Ps. 33:4; Rev. 15:3; 16:7

jch. 5:20; Exod. 18:11

k 5:1 Esther 1:3

l 5:2 ch. 1:2; Jer. 52:19

m 5:4 Rev. 9:20

n 5:5 ch. 4:31

o 5:6 Nah. 2:10

p 5:7 ch. 2:2; 4:6

qIsa. 47:13

rch. 6:2

s 5:8 ch. 2:27; 4:7

a 5:9 ch. 2:1

b 5:10 ch. 2:4; 3:9

c 5:11 ch. 2:48; 4:8-9,18

dch. 4:9

e 5:12 ch. 6:3

fch. 1:7

g 5:14 ver. 11-12

h 5:15 ver. 7-8

i 5:16 ver. 7

j 5:18 ch. 2:37-38; 4:17,22,25

k 5:19 ch. 3:4; Jer. 27:7

l 5:20 ch. 4:30,37

m 5:21 ch. 4:32, etc.

nch. 4:17,25

o 5:22 2 Chron. 33:23; 36:12

p 5:23 ver. 3-4

a 5:23 Ps. 115:5-6

bJer. 10:23

c 5:27 Job 31:6; Ps. 62:9; Jer. 6:30

d 5:28 ver. 31; ch. 9:1; Foretold, Isa. 21:2

ech. 6:28

f 5:29 ver. 7

g 5:30 Jer. 51:31,39,57

h 5:31 ch. 9:1

i 6:1 Esther 1:1

j 6:3 ch. 5:12

k 6:4 Eccl. 4:4

l 6:6 ver. 21; ch. 2:4; Neh. 2:3

a 6:8 ver. 12,15; Esther 1:19; 8:8

b 6:10 1 Kings 8:44,48; Ps. 5:7; Jon. 2:4

cPs. 55:17; Acts 2:1-2,15; 3:1; 10:9

d 6:12 ch. 3:8

ever. 8

f 6:13 ch. 1:6; 5:13

gch. 3:12

h 6:14 ver. 8

i 6:15 ver. 8

j 6:17 Lam. 3:53

kSo Matt. 27:66

l 6:18 ch. 2:1

m 6:20 ch. 3:15

n 6:21 ch. 2:4

o 6:22 ch. 3:28

pHeb. 11:33

a 6:23 Heb. 11:33

b 6:24 Deut. 19:19

cEsther 9:10; See Deut. 24:16; 2 Kings 14:16

d 6:25 ch. 4:1

e 6:26 ch. 3:29

fPs. 99:1

gch. 4:34

hch. 2:44; 4:3,34; 7:14,27; Luke 1:33

i 6:27 ch. 4:3

j 6:28 ch. 1:21

kEzra 1:1-2

l 7:1 Num. 12:6; Amos 3:7

mch. 2:28

n 7:3 Rev. 13:1

o 7:4 Deut. 28:49; 2 Sam. 1:23; Jer. 4:7,13; 48:40; Ezek. 17:3; Hab. 1:8

p 7:5 ch. 2:39

a 7:6 ch. 8:8,22

b 7:7 ver. 19:23; ch. 2:40

cch. 2:41; Rev. 13:1

d 7:8 ver. 20-21,24; ch. 8:9

eRev. 9:7

fver. 25; Ps. 12:3; Rev. 13:5

g 7:9 Rev. 20:4

hver. 13:22; Ps. 90:2

iPs. 104:2; Rev. 1:14

jEzek. 1:15-16

k 7:10 Ps. 50:3; 97:3; Isa. 30:33; 66:15

l1 Kings 22:19; Ps. 68:17; Heb. 12:22; Rev. 5:11

mRev. 20:4,12

n 7:11 Rev. 19:20

o 7:13 Ezek. 1:26; Matt. 24:30; 26:64; Rev. 1:7,13; 14:14

pver. 9

q 7:14 Ps. 2:6-8; 8:6; 110:1-2; Matt. 11:27; 28:18; John 3:35; 1 Cor. 15:27; Eph. 1:22

rch. 3:4

sver. 27; ch. 2:44; Ps. 145:13; Mic. 4:7; Luke 1:33; John 12:34; Heb. 12:28

t 7:15 ver. 28

u 7:17 ver. 3

v 7:18 ver. 22,27; Isa. 60:12-14; 2 Tim. 2:11-12; Rev. 2:26-27; 3:21; 20:4

w 7:19 ver. 7

x 7:21 ch. 8:12,24; 11:31; Rev. 11:7; 13:7; 17:14; 19:19

y 7:22 ver. 9

zver. 18; 1 Cor. 6:2; Rev. 1:6; 5:10; 20:4

a 7:23 ch. 2:40

b 7:24 ver. 7-8,20; Rev. 17:12

c 7:25 ch. 8:24-25; 11:28,30-31,36; Isa. 37:23; Rev. 13:5-6

dRev. 17:6; 18:24

ech. 2:21

fRev. 13:7

gch. 12:7; Rev. 12:14

h 7:26 ver. 10,22

i 7:27 ver. 14,18,22

jch. 2:44; Luke 1:33; John 12:34; Rev. 11:15

kIsa. 60:12

l 7:28 ver. 15; ch. 8:27; 10:8,16

mLuke 2:19,51

n 8:1 ch. 7:1

o 8:2 Esther 1:2

p 8:4 ch. 5:19; 11:3,16

q 8:5 ver. 21

a 8:8 ver. 22; ch. 7:6; 11:4

b 8:9 ch. 7:8; 11:21

cch. 11:25

dch. 11:16,41,45; Ps. 48:2; Ezek. 20:6,15

e 8:10 ch. 11:28

fSo Isa. 14:13

gRev. 12:4

h 8:11 ver. 25; ch. 11:36; Jer. 48:26,42

iJosh. 5:14

jch. 11:31; 12:11

kExod. 29:38; Num. 28:3; Ezek. 46:13

l 8:12 ch. 11:31

mPs. 119:43, 142; Isa. 59:14

nver. 4; ch. 11:28,36

o 8:13 ch. 4:13; 12:6; 1 Pet. 1:12

p 8:15 See ch. 12:8; 1 Pet. 1:10-11

qEzek. 1:26

r 8:16 ch. 12:6-7

sch. 9:21; Luke 1:19,26

t 8:17 Ezek. 1:28; Rev. 1:17

u 8:18 ch. 10:9-10; Luke 9:32

vEzek. 2:2

w 8:19 ch. 9:27; 11:27,35-36; 12:7; Hab. 2:3

x 8:20 ver. 3

y 8:21 ver. 5

zch. 11:3

aa 8:22 ver. 8; ch. 11:4

ab 8:23 Deut. 28:50

a 8:23 ver. 6

b 8:24 Rev. 17:13,17

cver. 12; ch. 11:36

dver. 10; ch. 7:25

e 8:25 ch. 11:21,23-24

fver. 11; ch. 11:36

gver. 11; ch. 11:36

hch. 2:34,45; Job 34:20; Lam. 4:6

i 8:26 ch. 10:1

jch. 10:14; 12:4,9; Ezek. 12:27; Rev. 22:10

k 8:27 ch. 7:28; 10:8,16

lch. 6:2-3

mSee ver. 16

n 9:1 ch. 1:21; 5:31; 6:28

o 9:2 2 Chron. 36:21; Jer. 25:11-12; 29:10

p 9:3 ch. 6:10; Neh. 1:4; Jer. 29:12-13; James 4:8-10

q 9:4 Exod. 20:6; Deut. 7:9; Neh. 1:5; 9:32

r 9:5 ver. 15; 1 Kings 8:47,48; Neh. 1:6-7; 9:33-34; Ps. 106:6; Isa. 64:5-7; Jer. 14:7

s 9:6 ver. 10; 2 Chron. 36:15-16

t 9:7 Neh. 9:33

a 9:8 ver. 7

b 9:9 Neh. 9:17; Ps. 130:4,7

c 9:10 ver. 6

d 9:11 Isa. 1:4-6; Jer. 8:5,10

eLev. 26:14; Deut. 27:15; 28:15; 29:20; 30:17-18; 31:17; 32:19, etc.; Lam. 2:17

f 9:12 Zech. 1:6

gLam. 1:12; 2:13; Ezek. 5:9; Amos 3:2

h 9:13 Lev. 26:14, etc.; Deut. 28:15; Lam. 2:17

iIsa. 9:13; Jer. 2:30; 5:3; Hos. 7:7,10

j 9:14 Jer. 31:28; 44:27

kver. 7; Neh. 9:33

lver. 10

m 9:15 Exod. 6:1,6; 32:11; 1 Kings 8:51; Neh. 9:10; Jer. 32:20

nExod. 14:18; Neh. 1:10; Jer. 32:20

over. 5

p 9:16 1 Sam. 12:7; Ps. 31:1; 71:2; Mic. 6:4-5

qver. 20; Zech. 8:3

rExod. 20:5

sLam. 2:15-16

tPs. 44:13-14; 79:4

u 9:17 Num. 6:25; Ps. 67:1; 80:3,7,19

vLam. 5:18

wver. 19; John 16:24

x 9:18 Isa. 37:17

yExod. 3:7; Ps. 80:14, etc.

zJer. 25:29

aa 9:19 Ps. 79:9-10; 102:15-16

ab 9:20 Ps. 32:5; Isa. 65:24

ac 9:21 ch. 8:16

adch. 8:18; 10:10.16

ae1 Kings 18:36

af 9:23 ch. 10:12

agch. 10:11,19

ahMatt. 24:15

ai 9:24 Isa. 53:10

ajIsa. 53:11; Jer. 23:5-6; Heb. 9:12; Rev. 14:6

akPs. 45:7; Luke 1:35; John 1:41; Heb. 9:11

al 9:25 ver. 23; Matt. 24:15

amEzra 4:24; 6:1,15; 7:1; Neh. 2:1,3,5-6,8

a 9:25 John 1:41; 4:25

bIsa. 55:4

cNeh. 4:8,16-18

d 9:26 Isa. 53:8; Mark 9:12; Luke 24:26,46

e1 Pet. 2:21; 3:18

fMatt. 22:7

gLuke 19:44

hMatt. 24:2

iMatt. 24:6,14

jch. 11:10,22; Isa. 8:7-8; Nah. 1:8

k 9:27 Isa. 42:6; 55:3; Jer. 31:31; Ezek. 16:60-62

lIsa. 53:11; Matt. 26:28; Rom. 5:15,19; Heb. 9:28

mMatt. 24:15; Mark 13:14; Luke 21:20

nch. 11:36; See Isa. 10:22-23; 28:22; Luke 21:24; Rom. 11:26

o 10:1 ch. 1:7

och. 8:26; Rev. 19:9

pver. 14

rch. 1:17; 8:16

s 10:3 Matt. 6:17

t 10:4 Gen. 2:14

u 10:5 Josh. 5:13

vch. 12:6-7

wRev. 1:13-15; 15:6

xJer. 10:9

a 10:6 Ezek. 1:16

bEzek. 1:14

cRev. 1:14; 19:12

dEzek. 1:7; Rev. 1:15

eEzek. 1:24; Rev. 1:15

f 10:7 2 Kings 6:17; Acts 9:7

g 10:8 ch. 8:27

hch. 7:28

i 10:9 ch. 8:18

j 10:10 ch. 9:21; Jer. 1:9; Rev. 1:17

k 10:11 ch. 9:23

l 10:12 Rev. 1:17

mch. 9:3-4,22-23; Acts 10:4

n 10:13 ver. 20

over. 21; ch. 12:1; Jude 9; Rev. 12:7

p 10:14 ch. 2:28; Gen. 49:1

qver. 1; ch. 8:26; Hab. 2:3

r 10:15 ver. 9; ch. 8:18

s 10:16 ch. 8:15

tver. 10; Jer. 1:9

uver. 8

v 10:19 ver. 11

wJudg. 6:23

x 10:20 ver. 13

y 10:21 ver. 13; Jude 9; Rev. 12:7

z 11:1 ch. 9:1

aach. 5:31

a 11:3 ch. 7:6; 8:5

bver. 16,36; ch. 8:4

c 11:4 ch. 8:8

dch. 8:22

e 11:10 ch. 9:26; Isa. 8:8

fver. 7

a 11:16 ver. 3,36; ch. 8:4,7

bJosh. 1:5

c 11:17 2 Chron. 20:3

dch. 9:26

e 11:19 Job 20:8; Ps. 37:36; Ezek. 26:21

f 11:21 ch. 7:8; 8-9,23,25

g 11:22 ver. 10

hch. 8:10-11,25

i 11:23 ch. 8:25

j 11:26 ver. 10,22

k 11:27 ver. 29,35,40; ch. 8:19

l 11:28 ver. 22

a 11:29 ver. 23

bver. 25

c 11:30 Num. 24:24; Jer. 2:10

dver. 28

e 11:31 ch. 8:11; 12:11

f 11:33 Mal. 2:7

gHeb. 11:35, etc.

h 11:35 ch. 12:10; 1 Pet. 1:7

iver. 40; ch. 8:17,19

jver. 29

k 11:36 ver. 16

lch. 7:8,25; 8:25; 2 Thess. 2:4; Rev. 13:5-6

mch. 8:11,24-25

nch. 9:27

o 11:37 1 Tim. 4:3

pIsa. 14:13; 2 Thess. 2:4

q 11:40 ver. 35

rIsa. 21:1; Zech. 9:14

sEzek. 38:4,15; Rev. 9:16

tver. 10,22

u 11:41 Isa. 11:14

v 11:43 Exod. 11:8; Judg. 4:10

w 11:45 ver. 16,41; Ps. 48:2; 2 Thess. 2:4

a 11:45 2 Thess. 2:8; Rev. 19:20

b 12:1 ch. 10:13,21

cIsa. 26:20-21; Jer. 30:7; Matt. 24:21; Rev. 16:18

dRom. 11:26

eExod. 32:32; Ps. 56:8; 69:28; Ezek. 13:9; Luke 19:10; Php. 4:3; Rev. 3:5; 13:8

f 12:2 Matt. 25:46; John 5:28-29; Acts 24:15

gIsa. 66:24; Rom. 9:21

h 12:3 ch. 11:33,35

iProv. 4:18; Matt. 13:43

jJames 5:20

k1 Cor. 15:41-42

l 12:4 ver. 9; ch. 8:26

mRev. 10:4; 22:10

nver. 9; ch. 10:1

o 12:5 ch. 10:4

p 12:6 ch. 10:5

qch. 8:13

r 12:7 Deut. 32:40; Rev. 10:5-6

sch. 4:34

tch. 7:25; 11:13; Rev. 12:14

uLuke 21:24; Rev. 10:7

vch. 8:24

w 12:9 ver. 4

x 12:10 ch. 11:35; Zech. 13:9

yHos. 14:9; Rev. 9:20; 22:11

zch. 11:33,35; John 7:17; 8:47; 18:37

a 12:11 ch. 8:11; 11:31

b 12:13 ver. 9

cIsa. 57:2; Rev. 14:13

dPs. 1:5

Daniel

Circumstances of Writing

Message and Purpose

Contribution to the Bible

Timeline of Daniel

Structure

Outline

Daniel Study Notes

Daniel Cross-References