Study Notes for Daniel
DANIEL—NOTE ON 1:1–6:28 Daniel and the Three Friends at the Babylonian Court. The Hebrew exiles live faithfully to the Lord while serving in the court of Nebuchadnezzar and his successors, from 605 B.C. to the fall of Babylon (539) and into the early years of Persian rule. Their service brings blessing to the Gentiles.
DANIEL—NOTE ON 1:1–21 Daniel describes how he and his three friends were taken into exile (vv. 1–7), remained undefiled (vv. 8–16), and were promoted and preserved (vv. 17–21).
DANIEL—NOTE ON 1:1–2 In the third year of the reign of Jehoiakim . . . , Nebuchadnezzar king of Babylon came to Jerusalem. Nebuchadnezzar took Daniel and other promising young people to Babylon to be trained in Babylonian culture and literature. This deportation was the beginning of what came to be known as the Babylonian exile. This exile was the result of the people’s sin (Lev. 26:33, 39). Nebuchadnezzar was the Babylonian king c. 605–562 B.C. See 2 Kings 24:1–25:26; Jer. 39:1–18; 52:1–30.
DANIEL—NOTE ON 1:3–4 Some of the royal family and nobility were also exiled. Their exile fulfilled Isaiah’s prophecy to King Hezekiah in 2 Kings 20 and Isaiah 39, a century earlier. Hezekiah had shown the representatives of Babylon around his treasuries, hoping to win a political partner against the Assyrians. Because he had thus failed to trust in the Lord, it was prophesied that the treasures he had shown the Babylonians, as well as some of his own descendants, would be carried off to Babylon.
DANIEL—NOTE ON 1:5–7 Nebuchadnezzar forced the exiles into adopting Babylonian culture by depriving them of their religious and cultural identity and creating dependence on the royal court. They were given names linked with Babylonian deities in place of Israelite names linked with their God.
DANIEL—NOTE ON 1:8–16 Daniel and his three friends kept their original names and resolved not to defile themselves with the king’s food and drink (v. 8). They avoided the rich diet as a way of protecting themselves from being tempted by Babylonian culture. Their restricted diet continually reminded them that they were the people of God in a foreign land. They were dependent for their food, indeed for their very lives, upon God, not King Nebuchadnezzar. The Lord gave Daniel favor with his captors (v. 9), and the steward honored their request for a special diet. At the end of a trial period, Daniel and his friends looked fitter than those who had consumed a high-calorie diet.
FACT
What’s in a name? Changing a person’s name (1:7) was a sign of having power over that person. Conquering rulers often did this to their captives as a means of making them more a part of their new culture.
DANIEL—NOTE ON 1:17–21 God also gave Daniel and his friends exceptional knowledge of Babylonian literature and wisdom. In addition, he gave Daniel the ability to understand all visions and dreams. God’s favor enabled Daniel and his friends to answer all of Nebuchadnezzar’s questions, so that he found them ten times better than all of his pagan advisers.
DANIEL—NOTE ON 1:21 until the first year of King Cyrus. That is, 539 B.C., when Cyrus conquered Babylon. God provided for Daniel throughout 70 years of exile.
Daniel
Daniel was a young man from a noble family who was deported from Judah to Babylon by King Nebuchadnezzar (605 B.C.). The Babylonians trained Daniel for three years in their language and culture. The Lord blessed Daniel with exceptional wisdom in these areas. He also gave Daniel the ability to interpret dreams. When Daniel interpreted a dream for Nebuchadnezzar, the grateful king gave him an important position in the royal court. After the fall of the Babylonian Empire, Daniel served in a similar role in the Medo-Persian Empire that succeeded it (6:28). Daniel was a faithful servant of the Lord who consistently refused to disobey God. At the same time, he remained respectful to those in authority over him. Daniel, along with his friends Shadrach, Meshach, and Abednego, did precisely what God had commanded the exiles to do in Jeremiah 29:7: they were a blessing to their captors while at the same time remaining true to their Lord amid extraordinary pressures. (Daniel 1:17–21)
DANIEL—NOTE ON 2:1–49 Nebuchadnezzar expects his own interpreters to tell him the content of his dream, perhaps to prove that they are genuinely qualified to interpret it (vv. 1–16). Daniel’s God shows himself superior by revealing to Daniel both the content and the interpretation of Nebuchadnezzar’s dream (vv. 17–49).
FACT
The dreams of a king (2:1) had significance for his nation as a whole because dreams were thought to be the shadows of future events. If the dreams of a king could be correctly interpreted, then the appropriate actions could be taken to preserve the kingdom.
DANIEL—NOTE ON 2:1 In the ancient world, dreams were thought to give an indication of future events. A king’s dreams had significance for the nation as a whole. The interpretation was important so that the king might prepare for or try to prevent the events the dream foretold.
DANIEL—NOTE ON 2:2 Nebuchadnezzar had a staff specializing in dream interpretation: the magicians, the enchanters, the sorcerers, and the Chaldeans. “Chaldeans” initially referred to a part of the Babylonian Empire. It developed into a descriptive term for a special group, known for their knowledge about magic and interpreting dreams.
DANIEL—NOTE ON 2:4 From this point until the end of ch. 7, the text switches from Hebrew to Aramaic, the official language of the Babylonian royal court.
DANIEL—NOTE ON 2:5–6 Contrary to normal procedure, the king demanded that his interpreters recount the dream itself as well as its interpretation. If the interpreters succeeded, they would be given great rewards. If they failed, they would be executed and their houses would be destroyed.
The City of Babylon
The city of Babylon reached its zenith under Nebuchadrezzar II (Nebuchadnezzar of Scripture, who reigned 605–562 B.C.). He restored and enlarged it, making it the largest city seen in the world up to that time. The Euphrates River flowed through it, with the oldest quarter of the city lying on the east bank of the river. The city was surrounded by a city wall with fortified gates that were named after the various Babylonian deities. The Esagila Complex on the east bank of the Euphrates contained the Temple of Marduk with its associated seven-storied ziggurat Etemenanki.
From Esagila, the Processional Way (its walls lined with glazed bricks with representations of lions) led to the Ishtar Gate (which was decorated with glazed brick reliefs of dragons and young bulls). Beside the Ishtar Gate stood two immense fortified palaces. A bridge led over the Euphrates to the western part of the city. No evidence of the famed Hanging Gardens of Babylon has been found, but if anything like this was ever constructed here, it would have been during this time, at the height of the city’s splendor. The city was captured by Cyrus the Persian in 539 B.C.
DANIEL—NOTE ON 2:11 These men consider the king’s demand unreasonable. No human being could know another person’s dream unless it was revealed by the gods, whose dwelling is not with flesh. Their own words reveal the power of Israel’s God, who does exactly what they say is impossible.
DANIEL—NOTE ON 2:14–24 Daniel leads his friends in praying to the true God for insight.
DANIEL—NOTE ON 2:15–16 Daniel requested from Arioch an appointment with the king to reveal the dream and its interpretation. This shows Daniel’s faith because he did this even before God had revealed the dream to him.
DANIEL—NOTE ON 2:23 When God answered Daniel’s prayer, he praised and thanked God for his wisdom and might.
DANIEL—NOTE ON 2:25–28 Arioch was eager to claim the credit for finding an interpreter for the king’s dream. Daniel, however, was careful to credit God with revealing the mystery. Daniel was able to interpret it because there is a God in heaven who reveals mysteries.
DANIEL—NOTE ON 2:30 God made known the interpretation of the dream so that Nebuchadnezzar would know this great God controlled future events, and so that he would be aware of what was coming.
DANIEL—NOTE ON 2:37–38 According to Daniel’s interpretation, the head of gold was Nebuchadnezzar. God gave him great authority, power, and glory. Babylon itself was an amazing achievement, with its hanging gardens (one of the famed Seven Wonders of the ancient world), many temples, and a bridge crossing the Euphrates River. Thus the head of gold is a fitting description.
DANIEL—NOTE ON 2:39 After Nebuchadnezzar’s time there will be two more kingdoms (Medo-Persia [539–331 B.C.] and Greece [331–63 B.C.]). Each will be inferior to the previous one, though still strong and powerful.
DANIEL—NOTE ON 2:40 The fourth kingdom (the Roman Empire) will be strong as iron, yet also unstable.
DANIEL—NOTE ON 2:43–44 God will establish a kingdom that shall never be destroyed, his final kingdom, which will ultimately destroy all other kingdoms. Though it starts small, it will grow to fill the earth and endure forever. The stone that will break in pieces all these other four kingdoms is most likely Christ.
DANIEL—NOTE ON 2:46–49 Nebuchadnezzar recognized and honored Daniel’s God. He also promoted Daniel and his friends within the Babylonian court, giving them further opportunity to bring peace and welfare to the city where the Lord had exiled them, as Jeremiah had counseled (Jer. 29:1–14).
DANIEL—NOTE ON 3:1–30 Nebuchadnezzar commands all peoples under his rule to worship a golden image. Daniel’s friends refuse, out of loyalty to their God. When God delivers them from the fiery furnace, Nebuchadnezzar’s respect for their God increases.
FACT
Daniel’s languages. The book of Daniel was written in both Hebrew (1:1–2:3; 7:1–12:13) and Aramaic (2:4–7:28). In OT times, Aramaic was the language used by several people groups in the Middle East (see 2 Kings 18:26).
DANIEL—NOTE ON 3:1 The image of gold reflects the statue in Nebuchadnezzar’s dream, except it is made entirely of gold. It is as if Nebuchadnezzar were asserting that there would be no other kingdoms after his. It was sixty cubits (90 feet/27 m) high and six cubits (9 feet/2.7 m) wide. Its location on a plain in Babylon recalls the Tower of Babel (Gen. 11:1–9), as does its purpose to provide a unifying center for all people.
DANIEL—NOTE ON 3:2 satraps. A governor of a satrapy (province).
DANIEL—NOTE ON 3:3 Chapter 3 repeatedly states that this was the image that King Nebuchadnezzar had set up. It is unclear whether the image represented Nebuchadnezzar or one of his gods. All of the leading officials from throughout his empire were gathered before the statue for its dedication. The unity of Nebuchadnezzar’s empire was based on worship of the golden image.
DANIEL—NOTE ON 3:12 Certain “Chaldeans” (see note on 2:2) observed that Shadrach, Meshach, and Abednego had not bowed to the statue. They charged the young men with ingratitude for the positions they held and disbelief in Nebuchadnezzar’s gods.
DANIEL—NOTE ON 3:18 But if not. There is no doubt in the three men’s minds that God has the power to save them. They also realize that God may choose not to save them.
Shadrach, Meshach, and Abednego
Shadrach, Meshach, and Abednego were Jewish exiles and friends of Daniel in Babylon. As he did for Daniel, God gave them a remarkable understanding of Babylonian literature and culture. They, too, were given positions of great leadership in Babylon. Shadrach, Meshach, and Abednego were always faithful to God and trusted him entirely. While they showed deep respect for King Nebuchadnezzar, they were unwilling to follow any orders that would mean compromising their faith. When commanded to worship a golden image, they refused to do so, even though it meant being cast into a fiery furnace. The three men assured Nebuchadnezzar that their God was able to save them from the furnace, but that even if he chose not to save them, they would still not deny him. (Daniel 3:16–18)
DANIEL—NOTE ON 3:19 In anger, Nebuchadnezzar orders the furnace superheated. Seven times more than it was usually heated is probably a figurative expression meaning “as hot as possible.”
DANIEL—NOTE ON 3:22 Nebuchadnezzar’s order resulted in the death of his own soldiers. The Lord is able to protect his servants better than Nebuchadnezzar can protect his.
The Traditional View of Daniel’s Visions
| Babylonian Empire (625–539 B.C.) | Medo–Persian Empire (539–331 B.C.) | Greek Empire (331–63 B.C.) | Roman Empire (63 B.C.–A.D. 476) | Future Events |
| Vision of Statue (ch. 2) | head of gold (vv. 36–38) | chest and arms of silver (vv. 32, 39) | middle and thighs of bronze (vv. 32, 39) | legs of iron; feet of iron and clay (vv. 33, 40–43) | messianic kingdom: the stone (vv. 44–45) |
| Vision of Tree (ch. 4) | Nebuchadnezzar humbled (vv. 19–37) | | | | |
| Vision of Four Beasts (ch. 7) | lion with wings of eagle (v. 4) | bear raised up on one side (v. 5) | leopard with four wings and four heads (v. 6) | terrifying beast with iron teeth (v. 7) | Antichrist: little horn uttering great boasts (vv. 8–11) |
| Vision of Ram and Goat (ch. 8) | | ram with two horns: one longer than the other (vv. 2–4) | male goat with one horn: it was broken and four horns came up (vv. 5–8); Antiochus IV (vv. 23–26) | | |
DANIEL—NOTE ON 3:24–25 Daniel’s friends were joined in the fire by a fourth individual, who had the appearance of a divine being like a son of the gods. This was either a physical appearance of Christ before his incarnation or an angel. Either way, this is a demonstration of God’s presence with believers in distress.
DANIEL—NOTE ON 3:27 Shadrach, Meshach, and Abednego were completely untouched by the fire. Their clothes were not harmed nor their hair singed, and they did not even smell of fire—a testimony to the Lord’s protection.
DANIEL—NOTE ON 3:28 Nebuchadnezzar’s question in v. 15 had been decisively answered, as he is forced to testify. Yet his heart is not yet changed: the God of whom he spoke was still the God of Shadrach, Meshach, and Abednego, or their . . . God, not his own.
DANIEL—NOTE ON 3:30 Nebuchadnezzar shows that he appreciates the integrity of these men.
DANIEL—NOTE ON 4:1–37 Nebuchadnezzar has another dream, and Daniel again is the only one of his officials able to interpret it. This dream concerns Nebuchadnezzar’s own need to acknowledge that the God of Israel is the true God. Through humiliation, Nebuchadnezzar learns that lesson.
DANIEL—NOTE ON 4:1–3 The narrative begins at the end of the story, with the letter of praise to God that Nebuchadnezzar wrote after his recovery. From being a persecutor of the faithful, Nebuchadnezzar has become a witness to the faith.
DANIEL—NOTE ON 4:7 This time Nebuchadnezzar tells the wise men of Babylon the dream.
FACT
A tree represents King Nebuchadnezzar in his dream (4:5–27). Trees can symbolize great kingdoms in the Bible. Ezekiel 31:2–9 compares Assyria to a cedar that shelters the nations. Jesus uses a tree to describe God’s kingdom (Mark 4:32).
DANIEL—NOTE ON 4:10–16 In this dream, Nebuchadnezzar saw an enormous tree whose top touched the heavens. While Nebuchadnezzar was looking on, however, a watcher, a holy one, came down and ordered that the tree be cut down. The tree was not completely destroyed, however. Its stump would remain in the ground for seven periods of time. “Seven” signifies completion. Most scholars, however, believe that this refers to seven years.
DANIEL—NOTE ON 4:22 In his interpretation, Daniel identified the enormous tree as Nebuchadnezzar: it is you, O king.
DANIEL—NOTE ON 4:23 The image of the tree reaching to the heavens is a reminder of the Tower of Babel (Gen. 11:1–9). Such pride ends in disaster. Nebuchadnezzar, who thought of himself in godlike terms, would become beastlike so that he could learn that he is merely human. When the tree was cut down, the stump and the roots were allowed to remain, bound in iron and bronze, possibly suggesting that Nebuchadnezzar’s kingdom will be protected and then established more firmly after he learned to honor the true God.
DANIEL—NOTE ON 4:25 Nebuchadnezzar will experience a full period of judgment, seven periods of time, in this animal-like state. When Nebuchadnezzar acknowledged that God the Most High rules the kingdom of men and gives it to whom he will, Nebuchadnezzar’s kingdom will be restored to him.
DANIEL—NOTE ON 4:27 Therefore, O king . . . break off your sins by practicing righteousness, and . . . showing mercy to the oppressed. This appeal for repentance implied that the outcome shown to Nebuchadnezzar in the dream could be changed. If Nebuchadnezzar would humble himself, God would not need to humble him further.
DANIEL—NOTE ON 4:28–33 A year went by, but Nebuchadnezzar was unchanged. The view from the roof of the royal palace of Babylon included numerous ornate temples, the hanging gardens, and the outer wall of the city. As he looked at these accomplishments, Nebuchadnezzar boasted to himself of his mighty power and glory. Immediately, the sentence of judgment was announced from heaven. His royal authority was taken from him, and he was driven away from Babylon. He ate grass and lived wild in the open air like the beasts of the field, growing his hair and nails long.
FACT
The city of Babylon had some of the most impressive buildings of the ancient Near East. It was home to the famous Hanging Gardens, which was one of the Seven Wonders of the ancient world. Its outer walls were wide enough for chariots driven by four horses to pass each other.
DANIEL—NOTE ON 4:34–37 At the end of God’s appointed time of judgment, Nebuchadnezzar raised his eyes to heaven and his reason was restored. Once brought low by God, he was restored to control of his kingdom. He blessed the Most High, and praised and honored him who lives forever.
DANIEL—NOTE ON 5:1–31 Daniel explains to Belshazzar, the last king of Babylon, that the writing on the wall is a message that the true God rules over all. In his own time, this true God will vindicate his name against those who defile it, no matter how powerful they are.
Nebuchadnezzar
Nebuchadnezzar was the powerful King of Babylon who destroyed Jerusalem and deported a number of the city’s inhabitants to his own land. When the king had a dream that only Daniel could interpret, he acknowledged the power of Daniel’s God. The mighty king had to be brought very low, however, before he turned to the Lord. After failing to heed a warning from God, Nebuchadnezzar was forced to live in the wilderness, where he ate grass and lived like an animal. At the end of God’s appointed time of judgment, however, Nebuchadnezzar turned to the Lord and he regained his sanity. God restored his kingdom to him, demonstrating that the Lord is able to humble the proud and exalt the humble. The great and mighty persecutor of Israel, the destroyer of Jerusalem, was humbled by God’s grace and brought to confess God’s mercy. (Daniel 4:28–37)
DANIEL—NOTE ON 5:1–4 Belshazzar was a co-regent of Babylon c. 553–539 B.C. At the center of Belshazzar’s great feast were the vessels of gold and of silver that had been taken from the Jerusalem temple by Nebuchadnezzar. Nebuchadnezzar was not literally the father of Belshazzar; Belshazzar was the son of Nabonidus, with whom he shared co-regency during the closing years of the Babylonian monarchy. The word “father” in Aramaic, like Hebrew, can mean “ancestor” or “predecessor” (v. 2, esv footnote). Belshazzar wanted to emphasize his direct connection to Nebuchadnezzar, who had been the greatest of all Babylonian kings.
DANIEL—NOTE ON 5:5–9 The fingers of a mysterious hand wrote on the plaster of the palace wall opposite the lampstand, where its message could be clearly seen. The king’s response was terror: literally, the “joints of his loins were loosened.” None of the Babylonian magicians were able to interpret the writing. Anyone who interpreted the writing would be clothed with purple, an expensive color in the ancient world, and would wear a chain of gold, a mark of high rank. He would also be the third ruler in the kingdom, which may refer to being next highest to King Nabonidus and the co-regent Belshazzar.
DANIEL—NOTE ON 5:10–12 The queen most likely refers to the queen mother. She reminded Belshazzar of Daniel, whose ability to solve problems had been repeatedly demonstrated during the reign of Nebuchadnezzar. Nebuchadnezzar had appointed him chief of his wise men, because the spirit of the holy gods enabled him to answer difficult questions.
DANIEL—NOTE ON 5:13–31 Daniel alone is able to decipher the writing on the wall. It is a message from the true God, telling of the end of the Babylonian Empire.
DANIEL—NOTE ON 5:18 Daniel contrasted Belshazzar with Nebuchadnezzar, to whom the Most High God gave . . . kingship and greatness and glory and majesty. Nebuchadnezzar was given godlike powers to kill and keep alive, to raise up and to humble. Yet when he became proud, God humbled him until he confessed the power of God.
DANIEL—NOTE ON 5:23 Belshazzar knew of Nebuchadnezzar’s humbling, yet he lifted himself up . . . against the Lord of heaven by using the sacred vessels from the Jerusalem temple for an idolatrous feast.
DANIEL—NOTE ON 5:25 Daniel interpreted the writing . . . Mene, Mene, Tekel, and Parsin. The words are clearly Aramaic. They describe a sequence of weights, decreasing from a mina to a shekel to a half-shekel. Read as verbs, the sequence becomes: “Numbered, numbered, weighed, and divided.” The Lord had numbered the days of Belshazzar’s kingdom and brought it to an end because he had been judged and found lacking.
DANIEL—NOTE ON 5:28 As a result of God’s judgment, Belshazzar’s kingdom will be divided and given to the Medes and the Persians.
DANIEL—NOTE ON 5:30–31 Belshazzar gave Daniel the promised reward, but it was an empty gift. That very night Belshazzar’s rule ended, when the Medes and the Persians entered Babylon. Belshazzar was killed and replaced as king by Darius the Mede. The identity of Darius the Mede and the exact nature of his relationship to Cyrus are not certain. Cyrus was already king of Persia at the time when Babylon fell to the Persians (539 B.C.).
DANIEL—NOTE ON 6:1–28 The events of ch. 6 recall the events of ch. 3. However, while ch. 3 took place in the Babylonian royal court, ch. 6 takes place in the court of the Medo-Persians who had conquered Babylon. Daniel refuses to treat King Darius as the gods’ chief representative. When God delivers Daniel from the lions, Darius learns to respect Daniel’s God.
DANIEL—NOTE ON 6:1–3 satraps. See note on 3:2. The three high officials oversaw the satraps’ work. As one of these three, Daniel received the reward promised by Belshazzar. Daniel did such an excellent job in this role that Darius planned to set him over the whole kingdom.
DANIEL—NOTE ON 6:4–15 The other officials in the Medo-Persian court are jealous of Daniel’s success. They conspire to get the king to issue an edict that Daniel cannot obey.
DANIEL—NOTE ON 6:6–7 Darius likely viewed this law as a way to unite the kingdom by identifying himself as the sole mediator between the people and the gods.
DANIEL—NOTE ON 6:8 the law of the Medes and the Persians, which cannot be revoked. This does not mean that Medo-Persian kings never changed their mind, but to do so would be an embarrassment.
DANIEL—NOTE ON 6:10 Daniel continued his practice of prostrating himself three times daily toward Jerusalem. This must have made it easy for his enemies to gather the evidence necessary to convict him.
DANIEL—NOTE ON 6:16–18 The mouth of the den was covered with a stone, which was then sealed with the signet rings of the king and his lords. Humanly speaking, Daniel was left all alone. Yet Darius’s last words to Daniel pointed to a higher source of help: “May your God, whom you serve continually, deliver you!”
DANIEL—NOTE ON 6:19–23 At break of day, Darius hurried to the lions’ den. He discovered that Daniel had spent a comfortable night even though surrounded by wild animals, while Darius himself had been unable to sleep (v. 18) though surrounded by royal luxury. Because Daniel trusted in his God and was found blameless before him, God sent his angel and shut the mouths of the lions so that they were unable to hurt him.
FACT
Lions’ dens (6:17) were built to house captured lions, which would be later released and hunted for sport. Ancient writings other than the Bible also include stories of people being placed in cages with predatory animals.
DANIEL—NOTE ON 6:24 After Daniel’s release, those who had schemed against him were thrown to the same lions. Anyone who made a false accusation would be punished by receiving the same fate they had sought for their victim. The sentence was also carried out on the families of the guilty men: their children, and their wives.
DANIEL—NOTE ON 6:25–27 Darius, like Nebuchadnezzar, confesses the awesome power and protection of Daniel’s God: he is the living God . . . his kingdom shall never be destroyed.
DANIEL—NOTE ON 6:28 This closing comment reminds the reader that most of Daniel’s life was spent in exile. Yet God protected him right up to the time of King Cyrus, when Daniel’s prayers for Jerusalem finally began to be answered. Cyrus was God’s chosen instrument to return the Jews from exile. He issued a decree that they could return to their homeland and rebuild Jerusalem.
7:1–12:13 The Visions of Daniel. These chapters describe Daniel’s apocalyptic visions, which reassure God’s people that, in spite of exile and persecution, God is still in control of history and will make sure that his purposes are fulfilled.
FACT
Opening the books. Scribes recorded the daily events and activities of royal courts. These writings served as records for the archives and also could provide testimony for court hearings. Daniel’s first readers would have understood quite well his vision of God opening the books (7:10).
DANIEL—NOTE ON 7:1–28 In the first vision, four beasts represent four mighty kings (or kingdoms); nevertheless, God’s plan to exalt his faithful will be victorious.
DANIEL—NOTE ON 7:1–2 Daniel received the vision during the first year of Belshazzar (c. 552 B.C.). He saw that four winds of heaven were stirring up the great sea, a symbol for chaos and potential rebellion against God.
DANIEL—NOTE ON 7:3 This sea produced four startling creatures, one after the other, each more frightening than the preceding one. These creatures are identified in v. 17.
DANIEL—NOTE ON 7:4 The first beast was like a lion with eagles’ wings; it had the strength and majesty of a lion combined with the speed and power of an eagle. This beast had his wings plucked off and was transformed into a man, recalling the humbling and restoration of Nebuchadnezzar. Most scholars think the lion represents Babylon.
DANIEL—NOTE ON 7:5 The second beast was like a bear, raised up on one side. Many scholars think this suggests the unequal power of the two countries combined in the Medo-Persian Empire. It had a mouth full of the ribs of its previous victim(s); these may have been the people Cyrus conquered to unify his nation. However, the beast was told to arise and devour even more. The three ribs could also represent the three countries that Medo-Persia conquered (Babylon, 539 B.C.; Lydia, 546; and Egypt, 525).
DANIEL—NOTE ON 7:6 The third beast was like another composite animal, part leopard, part bird, with four wings and four heads. It combined ferocity and speed with the ability to see in all four directions at once. But the four wings emphasize even more the element of speed. Many scholars believe this corresponds well to Alexander the Great’s conquest of the known world by age 32. After his death in 323 B.C., his empire was divided among four of his generals. These four rulers are symbolized by the four heads.
DANIEL—NOTE ON 7:7 The fourth beast cannot be described in terms of earthly animals. It was terrifying and dreadful, exceedingly strong, with great iron teeth that devoured and crushed, and it trampled down whatever it did not eat. Its head had ten horns, symbolizing increased strength. This final, terrifying beast most likely represents the Roman Empire.
DANIEL—NOTE ON 7:8 Even more surprisingly, another small horn came up among the horns, uprooting three of the 10 others. This horn had eyes and a mouth that spoke arrogantly. The 10 horns likely signify 10 rulers or kingdoms. The little horn was significantly different than the others, for it had teeth of iron, claws of bronze, and eyes like the eyes of a man. It started “little” but grew up to overpower three of the other horns. Some scholars understand this horn to refer to Antiochus IV Epiphanes, but many have understood it to refer to the Antichrist.
DANIEL—NOTE ON 7:9–12 At the center of Daniel’s vision was the heavenly courtroom, with thrones set up for judgment. The Ancient of Days, God himself, sat on the central throne. His clothing was white as snow, representing purity. His hair was as white as pure wool, symbolizing the wisdom that comes with great age. His chariot-throne was flaming with fire, images of the divine warrior’s power to destroy his enemies. A stream of fire flowed out from before him, and angelic attendants surrounded him.
DANIEL—NOTE ON 7:10 Ten thousand times ten thousand is an uncountable multitude, representing not one kingdom but all the kingdoms of the earth standing before God. The books that were opened represent God’s records of the deeds of those on the earth.
DANIEL—NOTE ON 7:11–12 As Daniel kept watching, the boastful little horn was finally silenced: the beast was killed, and its body destroyed and given over to be burned with fire. Daniel looked back at the other beasts and their dominion was taken away, but they were not destroyed like this last beast. Their kingdoms remained for a time set by God and then were incorporated into the following kingdom.
DANIEL—NOTE ON 7:13–14 The one like a son of man combines human and divine traits in one person. This son of man seems also to be greater than any mere human, for to come on the clouds is a clear symbol of divine authority. This son of man is given dominion and glory and a kingdom. He will rule over the entire world forever. Thus, he must be much more than a personified representative of Israel, and certainly more than a mere angel, for no created being would have the right to rule the entire world forever. Jesus refers to himself as “son of man” more than any other title, and this role is ultimately fulfilled in Rev. 19:11–16 when Jesus comes at the end of the age to judge and rule the nations. At the end of Jesus’ earthly ministry, when he claimed to be this heavenly “son of man,” his opponents said he had committed blasphemy because he was claiming God’s power as his own.
DANIEL—NOTE ON 7:15–27 Daniel’s vision returns to the four beasts (vv. 1–8). As for the “little” horn from the fourth beast (vv. 7–8), who made war with the saints and prevailed over them (v. 21) and who shall wear out the saints (v. 25), many take this to represent the Antichrist, whom they expect in the end times. Other interpreters think there is not enough precise data to identify the little horn. It is clear, however, that this king will blaspheme against God, oppress the saints, and try to abolish the calendar and the law, which govern how God’s people worship. The saints will be handed over into his power for a time, times, and half a time (v. 25)—totaling three and a half times, or half of a total period of seven times of judgment. The angel’s primary concern is the judgment to come and the triumph of the saints, rather than the identity of the little horn. The central point of the vision is that God limits the time when the beastly kingdoms of the earth will oppress the saints. In the heavenly court, the beasts will finally be destroyed.
DANIEL—NOTE ON 7:28 Daniel is stunned by the vision revealed in this chapter; he has only enough strength to think about it.
The Empires of Daniel’s Visions: The Persians
c. 538–331 B.C.
After Cyrus the Great united the Median and Persian empires, he overthrew the Babylonians and established the greatest power the world had ever known. Under later rulers the Persian Empire eventually extended from Egypt and Thrace to the borders of India, and Cyrus himself declared, “the LORD, the God of heaven, has given me all the kingdoms of the earth” (2 Chron. 36:23; Ezra 1:2). Consistent with his regular policies to promote loyalty among his subjugated peoples, Cyrus immediately released the exiled Jews from their captivity in Babylon and even sponsored the rebuilding of the temple.
DANIEL—NOTE ON 8:1–27 In this next vision, Daniel sees what is to come of the Medo-Persian Empire, Alexander the Great’s empire, and the Hellenistic empires that succeed it. The upheavals to come will mean terrible times for God’s people, but they must endure, knowing that God rules over all.
DANIEL—NOTE ON 8:3 In this vision, Daniel saw an all-powerful ram with two horns, one of which was longer than the other. The ram represents the Medo-Persian Empire, with the higher horn representing the stronger, Persian part.
DANIEL—NOTE ON 8:5 a male goat came from the west. Alexander the Great came from Greece, which was to the “west” of both Babylon and Persia. without touching the ground. Alexander conquered the mighty Persian Empire with amazing speed.
DANIEL—NOTE ON 8:7 he was enraged. Alexander’s father was king of Macedonia and brought all of Greece under his control by 336 B.C. Alexander was only 20 when his father was murdered, but he consolidated his hold on Greece and unified the Greeks.
DANIEL—NOTE ON 8:8 the goat became exceedingly great. Alexander the Great’s kingdom extended all the way to India, exceeding any kingdom before it in size. there came up four conspicuous horns. After the death of Alexander the Great in 323 B.C., four of his generals divided his kingdom into four parts.
DANIEL—NOTE ON 8:9–10 A little horn grows out of one of the four horns and expands his realm. Most scholars identify this little horn as Antiochus IV Epiphanes (ruled 175–164 B.C.). Antiochus IV tried to unify his kingdom by forcing his subjects to adopt Greek cultural and religious practices. He banned circumcision, ended sacrifice at the temple in Jerusalem, and deliberately defiled the temple by sacrificing a pig on the altar and placing a pagan religious object in the Most Holy Place. This horn grew great, even to the host of heaven, and some of the stars it threw down to the ground. This probably refers to the faithful who were killed during Antiochus IV’s reign.
DANIEL—NOTE ON 8:11 The Prince of the host probably refers to God, because of the similar expression “Prince of princes” in v. 25. the place of his sanctuary was overthrown. When the Jews refused to adopt Antiochus IV’s pagan religion, he punished them severely.
DANIEL—NOTE ON 8:12–14 Because of renewed transgression on the part of God’s people, the saints and the temple sacrifices were handed over to Antiochus IV, but only for a limited period: 2,300 evenings and mornings, or a little over six years. In the end, the little horn will be judged and the sanctuary restored to its rightful state. Unlike the less precise “time, times, and half a time” of 7:25, this period is measured in days, suggesting that God has a precise calendar for the times of his people’s suffering.
DANIEL—NOTE ON 8:15–26 The angel Gabriel explains to Daniel that the vision concerns the future of the region, which God rules for his purposes. The vision is given to prepare God’s people for the coming events, even the severe persecutions under Antiochus IV Epiphanes.
DANIEL—NOTE ON 8:20–22 Unlike the vision of ch. 7, the vision of 8:3–14 is precisely interpreted by the angel. The two-horned ram represents the kings of Media and Persia, of whom Cyrus, king of Persia, became the dominant partner. The goat was the king of Greece, Alexander the Great. See note on v. 8.
FACT
Gabriel is the first angel mentioned by name in the Bible (8:16; 9:21). Michael, the only other angel named in Scripture, also appears in Daniel (10:13, 21; 12:1). In the NT, Gabriel was the angel who announced the births of John the Baptist and Jesus (Luke 1:19, 26). Michael appears again in Rev. 12:7.
DANIEL—NOTE ON 8:23 The “little horn” of v. 9 corresponds to a king of bold face, who was completely wicked. This describes Antiochus IV Epiphanes (reigned 175–164 B.C.). See note on vv. 9–10.
DANIEL—NOTE ON 8:25 he shall even rise up against the Prince of princes. This title refers to God. Antiochus IV rebels against even God’s legitimate sovereignty, as he shows by desecrating the temple (see note on 11:31–32).
The Empires of Daniel’s Visions: The Greeks
c. 335–303 B.C.
The ascension of Alexander the Great to the throne of the Macedonian kingdom (in northern Greece) spelled the end for the mighty Persian Empire. After gaining the loyalty of the other city-states of Greece, Alexander’s astounding military prowess and success enabled him to systematically overtake virtually all of Persia’s former territory within 12 years. Soon after he died in Babylon at age 33 (323 B.C.), Alexander’s conquered territory was divided among his generals, who constantly vied for power among each other until their territories resembled those shown here (c. 303).
DANIEL—NOTE ON 8:27 Even though Daniel did not fully understand the vision, he was nonetheless overcome and appalled, for he recognized the severity of the suffering coming on his own people. Like the other prophets, he sympathized with his people when they faced the judgment of God. Yet in spite of his deep concern for the future, he went about the king’s business.
DANIEL—NOTE ON 9:1–27 While reading the book of Jeremiah and realizing that the “seventy years” (v. 2) are almost over (see Jer. 29:10), Daniel turns to God in prayer, seeking mercy for Jerusalem. The angel Gabriel appears to him (Dan. 9:21) and explains that another period of 70 “sevens” is at hand for God’s people. The name Yahweh (represented by LORD, in small capital letters), not used elsewhere in Daniel, is used seven times in this chapter, emphasizing God’s covenantal relationship to his people. This vision occurs in Darius’s first year (539 B.C.), about 11 years after the one in ch. 8. Daniel appears to be over 80 years old. On the identity of Darius the Mede, see note on 5:30–31.
FACT
Daniel’s prayer. Jeremiah prophesied that God would restore his people after 70 years in Babylon (Jer. 25:11–14; 29:10). With this in mind, Daniel prays for Israel’s restoration (Dan. 9:1–19).
DANIEL—NOTE ON 9:1–19 Daniel knows why the exile came upon the Jewish people, and he confesses his own and his people’s sins and prays for forgiveness and mercy.
DANIEL—NOTE ON 9:2 Some interpreters understand the seventy years to extend from 605 B.C. to the first return of the exiles in 538, following Cyrus’s decree allowing the Jews to return. Others suggest that the 70 years extend from 586 B.C., when Nebuchadnezzar destroyed Jerusalem, to 515, when the rebuilding of the temple was completed under Zerubbabel. Jeremiah 29:10–14 suggests that at the end of the 70 years Israel will pray to God and he will hear them. This passage may suggest a time when the temple is complete and is being used for prayer. Both interpretations are reasonable, but Daniel appears to be suggesting the first interpretation. At the end of the 70 years Babylon will be punished, which fits well with the events of 539 B.C.
DANIEL—NOTE ON 9:3 Daniel began to pray for the restoration of God’s people to their land. Daniel also fasted and put on sackcloth and ashes.
DANIEL—NOTE ON 9:4 Daniel’s prayer begins with praise of God’s power and justice. Daniel pleads with God to show grace to his people.
DANIEL—NOTE ON 9:11 Under the terms of the Sinai covenant, the unfaithfulness that Daniel confesses in vv. 5–11 would result in the exile of God’s people from the Land of Promise. Yet when his people repented of their sins, the Lord would gather them again to the land.
DANIEL—NOTE ON 9:17 Daniel asked the Lord to show favor to his sanctuary and to end the exile, thus honoring his own name.
DANIEL—NOTE ON 9:20–27 The angel Gabriel, first seen in ch. 8, appears to Daniel and reveals that there is more to come. This is clear proof that Daniel’s prayer has been heard and his request for favor has been honored by the Lord.
DANIEL—NOTE ON 9:24–27 There are many suggested interpretations of the seventy weeks, but there are three main views: (1) the passage refers to events surrounding Antiochus IV Epiphanes (175–164 B.C.); (2) the 70 sevens are to be understood figuratively; and (3) the passage refers to events around the time of Christ. Most scholars understand the 70 “sevens” to be made up of 70 periods of seven years, or 490 years, but they apply these years to different periods of time. (See diagram.) In any case, the important point is that God has appointed a certain amount of time until the end of his people’s suffering, and thus they should not lose heart.
DANIEL—NOTE ON 9:24 Gabriel says Daniel’s requests for his people and city will be answered. Cyrus fulfilled this when he allowed the Jews to return home. Gabriel also explains when Jerusalem will be completely cleansed. The transgression, sin, and iniquity that had led God to abandon Israel will ultimately be atoned for. God will bring everlasting righteousness, making his people into a holy nation. Because of their past neglect of the prophets’ words, the Lord will seal their words as an ancient document writer might seal a letter. God will stamp the words of the prophets as authentic expressions of his mind through their fulfillment. To anoint a most holy place might refer to the sanctuary in Jerusalem and its reconsecration by Judas Maccabeus in 164 B.C. Or, it might refer to the “anointing” of the heavenly most holy place by Christ when he died. The Lord was committed to bring in the promised new covenant of Jer. 31:31–33.
DANIEL—NOTE ON 9:25–26 The promised restoration of God’s people and sanctuary will come in three stages. The first seven periods of sevens will run from the issuing of the decree to restore and rebuild Jerusalem to the time when that rebuilding is complete. This period of restoration will be a time of trouble, as will the subsequent sixty-two periods of sevens after the city had been rebuilt. The messianic ruler will make his appearance at the end of these 69 sevens. Even the appearing of this anointed one, a prince, will not immediately usher in the peace and righteousness that Jer. 31:31–33 anticipated. Instead, the anointed one will himself be cut off, leaving him with nothing, surely a reference to the crucifixion of Christ. After the cutting off of the anointed one, the people of the prince who is to come will destroy Jerusalem and its sanctuary. Many commentators understand this “coming prince” as a reference to the Roman general Titus, whose army destroyed Jerusalem in A.D. 70, or as a reference to a future antichrist. Other interpreters understand him to be the same “anointed prince” anticipated in Dan. 9:25. This person is addressed as “anointed one,” where the focus is on his priestly work of offering himself as a sacrifice, and as a “ruler” whose people fail to submit to his rule. The principal cause of the destruction of the city and temple of Jerusalem in A.D. 70 was the transgression of God’s people in rejecting the Messiah that God had sent to them (Luke 19:41–44).
DANIEL—NOTE ON 9:27 he shall put an end to sacrifice and offering. In one interpretation, this refers to Christ’s atonement. With the death of Jesus on the cross, the atoning sacrifices of the OT were abolished. In another interpretation, if “the prince who is to come” (v. 26) is not the Messiah but an opponent of God’s people, then “he shall put an end to sacrifice and offering” means he will destroy the temple, and thus the prediction refers to the destruction of Jerusalem. A third interpretation argues that this will be fulfilled at the end of the church age, during the great tribulation. The final part of v. 27 is extremely difficult to translate. Literally, it reads, “In the middle of that seven, he will put an end to sacrifice and offering, and on account of the extremity [or “wing”] of abominations that cause desolation, until the end that has been decreed, it will be poured out unto desolation.” On the connection of abominations and makes desolate, see note on 11:31–32.
DANIEL—NOTE ON 10:1–12:13 Conflicts on earth reflect conflicts in the heavens, and this will continue to the end, when God will ultimately win the battle.
The 70 Weeks of Daniel 9
DANIEL—NOTE ON 10:1–11:1 A heavenly visitor tells Daniel about conflict in heaven. He explains that he has met resistance from other spiritual powers. He has come to tell Daniel about future events.
DANIEL—NOTE ON 10:1 Chapters 10–12 form a single vision, received in the third year of Cyrus king of Persia. Two years earlier, the first party of Jewish exiles had returned to Jerusalem, but they faced severe opposition and had stopped their rebuilding work.
DANIEL—NOTE ON 10:2–3 As a sign of identification with the trials of his brothers and sisters in Judah, Daniel was in mourning for three weeks. He went without meat or wine and did not use the lotions that made life more comfortable.
DANIEL—NOTE ON 10:5–6 Daniel received a vision of a heavenly being, dressed in linen, with a belt of fine gold . . . around his waist. His body glowed with inner light, like beryl, a gemstone. His face shone like lightning. His eyes were like torches and his arms and legs like polished bronze. The sound of his words echoed like the roar of a crowd. Yet this glorious figure was unable to complete his task without the help of Michael (v. 13), so it is unlikely that this is a physical manifestation of God or Christ.
DANIEL—NOTE ON 10:10–12 This messenger encouraged Daniel by telling him that he was greatly loved by God. He had been sent to Daniel to give him insight in response to his prayer about the situation in Jerusalem.
DANIEL—NOTE ON 10:13 The angelic messenger was delayed on his journey twenty-one days by the prince of the kingdom of Persia, an evil angel associated with the Persian Empire. Although this spiritual opponent was powerful enough to delay God’s messenger for a period of three weeks, all he could do was delay him. When Michael, one of the chief princes, came to help him, the angel was finally able to complete his journey.
DANIEL—NOTE ON 10:15–16 On hearing of the power of the evil spiritual forces, Daniel was overtaken by such a sense of weakness that he was bowed to the ground, unable even to speak until the angel touched him on the lips.
DANIEL—NOTE ON 10:20 The angel declared that he would return to the fight against the prince of Persia, and after that against the prince of Greece.
DANIEL—NOTE ON 10:21 The book of truth most likely refers to God’s plan for Israel and the world.
DANIEL—NOTE ON 11:1 Mention of the first year of Darius the Mede (539 B.C.) is significant since it was the year when the decree was issued that allowed the Jews to return to their homeland.
The Empires of Daniel’s Visions: The Ptolemies and the Seleucids (Early)
c. 323–198 B.C.
The two most powerful successors to Alexander, Ptolemy and Seleucus, continued to expand their domains into territory claimed by other generals of Alexander, and they repeatedly clashed with each other over land along the eastern coast of the Mediterranean Sea, including the land later called Palestine.
DANIEL—NOTE ON 11:2 Three more kings will arise in Persia after Cyrus, and then a fourth, who will be richer and more powerful than the others. This fourth king was Xerxes I (486–464 B.C.), who invaded Greece, only to be defeated at the Battle of Salamis (480).
DANIEL—NOTE ON 11:3 The prophecy skips over several lesser Persian kings to focus on the mighty king who will bring down the Persian Empire and rule a vast realm. He is Alexander the Great (336–323 B.C.). See note on 7:6.
FACT
The mighty king mentioned in 11:3 is Alexander the Great, who reigned from 336 to 323 B.C. Alexander created one of the largest empires in ancient history, stretching from Greece to India. He brought the Greek language and culture to the Middle East, which is why the NT was originally written in Greek.
DANIEL—NOTE ON 11:4 as soon as he has arisen, his kingdom shall be broken and divided toward the four winds of heaven. See note on 8:8.
DANIEL—NOTE ON 11:5 Ptolemy I Soter (323–285 B.C., king of the south) was a very capable general under Alexander. He became ruler of Egypt. About the same time, Seleucus I Nicator (king of the north) started out as a lesser general under Alexander and was given Babylon to rule. One of the other generals, Antigonus I Monophthalmus, took over Babylon and caused Seleucus to flee (c. 316 B.C.) to Ptolemy I Soter in Egypt to serve under him. Thus for a short time Seleucus I became one of his princes. Then Antigonus was defeated at Gaza in 312 B.C., and Seleucus returned to Babylon to retake his former authority. He increased significantly in power and took over the areas of Babylon, Syria, and Media, so that he was stronger than Ptolemy I Soter.
DANIEL—NOTE ON 11:6 the daughter of the king of the south shall come to the king of the north to make an agreement. There was constant conflict between the Ptolemaic (Egyptian) and Seleucid (Syrian) kingdoms. Around 250 B.C. there was an attempt at peace. Ptolemy II Philadelphus (reigned 285–246; “the king of the south”) sent his daughter Berenice to marry Antiochus II Theos (reigned 261–246; “the king of the north”). Antiochus II then planned to divorce his first wife, Laodice, and disinherit her sons so that he could marry Berenice and have a child who would rule over the Seleucid kingdom. But Laodice had Antiochus II and Berenice poisoned, fulfilling the words she shall not retain the strength of her arm and he and his arm shall not endure.
DANIEL—NOTE ON 11:7–9 Egypt’s Ptolemy II was succeeded by Berenice’s brother, Ptolemy III Euergetes I (reigned 246–221 B.C.), a branch from her roots. In retaliation for the death of his sister, Ptolemy III invaded the Seleucid kingdom and conquered its capital, Antioch (He shall come against the army and enter the fortress of the king of the north). He took the Syrian gods and other precious vessels of silver and gold. He even returned to Egypt some of the sacred idols taken by the Persian monarch Cambyses in 524 B.C. when he had sacked the Egyptian temples. Afterward Ptolemy III made a peace treaty with Seleucus II Callinicus (reigned 246–226 B.C.) and he did refrain from attacking them so that he could work on expanding his kingdom in the Aegean area. Verse 9 says that Seleucus II shall come into the realm of the king of the south, but there is no record of such an invasion, and he must have retreated hastily (shall return to his own land).
DANIEL—NOTE ON 11:10 After Seleucus II Callinicus’s death in 226 B.C., his sons continued fighting with the Ptolemies. Seleucus III was murdered after a short reign, but his brother took the disorganized state and made it a strong nation. In 219–218 B.C. Antiochus III advanced through Phoenicia and Palestine as far as the Ptolemies’ fortress in Raphia.
DANIEL—NOTE ON 11:11–12 Ptolemy IV Philopator (reigned 221–204 B.C., king of the south) responded quickly to Antiochus III’s advances. Antiochus III was defeated at Raphia. Antiochus III’s losses were very high (Ptolemy IV cast down tens of thousands), yet Ptolemy IV’s victory was short-lived (he shall not prevail).
DANIEL—NOTE ON 11:13 After about 15 years, Antiochus III (the Great, reigned 223–187 B.C., the king of the north) invaded Phoenicia and Syria with a great army. Ptolemy IV had died (203 B.C.), and Antiochus III intended to use the instability around the young new king, Ptolemy V Epiphanes (reigned 203–180 B.C.), to his advantage. It worked, at least initially, and by 201 B.C. the fortress of Gaza had been recaptured.
DANIEL—NOTE ON 11:14 There was instability in the beginning of Ptolemy V Epiphanes’s reign (many shall rise against the king of the south). A large number of Jews were tired of the heavy taxation, and thus preferred to be ruled by the Seleucids. Many Jews revolted (the violent among your own people) against Egyptian rule. General Scopas of the Egyptian army, angered at their rebellion, punished the leaders of Jerusalem and Judah.
The Empires of Daniel’s Visions: The Ptolemies and the Seleucids (Late)
c. 198–133 B.C.
By the second century B.C., the Seleucid Empire was losing its grip on much of its territory, and the Roman Empire was rapidly expanding throughout the Mediterranean world. In an attempt to unite his empire and shore up his defenses against these pressures, Antiochus IV Epiphanes imposed a strict policy of Hellenization over his domain, which now included the land of Israel. His policy proved too abhorrent for many Jews, including the Maccabean (also called Hasmonean) family, and in 167 B.C. they led a revolt that established a new, independent kingdom of Israel.
DANIEL—NOTE ON 11:15–16 Antiochus III the Great (the king of the north) fought against General Scopas and the forces of the south at the battle of Panium, a well-fortified city, in 198 B.C. The Egyptian forces were soundly defeated and they fled to Sidon, where General Scopas finally surrendered. Antiochus took control of Phoenicia and Palestine, which remained under Syrian control until Pompey’s invasion in 63 B.C. established Roman rule.
DANIEL—NOTE ON 11:17–19 After General Scopas’s surrender, Egypt was forced into an alliance with the Syrians. Antiochus III the Great even gave his daughter, Cleopatra (not the famous one from a later period), to Ptolemy V in marriage. Antiochus III hoped that her offspring would rule over Egypt to give him further power, but Cleopatra supported Ptolemy V Epiphanes instead of her father (it shall not stand or be to his advantage). Verses 18–19 record Antiochus III’s initial successes in the region of the coastlands (a reference to Asia Minor and possibly also mainland Greece). Ultimately he was defeated by Roman and Greek troops. The Romans forced him to sign a treaty at Apanea in 188 B.C. and surrender territory, much of his military force, and 20 hostages (one was his son Antiochus IV Epiphanes). He was also forced to pay a large tribute to Rome. He returned home and was killed by an angry mob (he shall stumble and fall) while he was trying to steal from a temple of Zeus in Elymais to pay for the heavy tribute to Rome.
DANIEL—NOTE ON 11:20 Seleucus IV Philopater (reigned 187–175 B.C.) succeeded his father, Antiochus III the Great. Seleucus IV sent a “tax collector,” Heliodorus, to collect the money to pay Rome their yearly tribute of 1,000 talents. He even tried to steal from the temple in Jerusalem, but decided against it after being terrified by a dream. Seleucus IV was not killed in anger, or in battle, but was poisoned by Heliodorus.
DANIEL—NOTE ON 11:21–23 In his place shall arise a contemptible person. Antiochus IV Epiphanes (reigned 175–164 B.C.) is the “little horn” of ch. 8. He took the name Antiochus “Epiphanes,” but others called him “Epimanes” (“madman”). Seleucus IV Philopater’s son, Demetrius I Soter, was the rightful heir to the throne. He was imprisoned in Rome, so Antiochus IV Epiphanes took the throne, even though royal majesty had not been given to him. He paid off important people for supporting him (obtain the kingdom by flatteries). Ptolemy VI Philometer (reigned 181–145 B.C.) of Egypt came against Antiochus IV but was defeated and held as a hostage. Later Ptolemy VI (the prince of the covenant) made an alliance with Antiochus IV to regain his throne because his brother (Ptolemy VIII Euergetes II Physcon) had taken it while he was imprisoned in Syria. This worked, and he received his throne back. Later he broke this covenant and joined with his brother Ptolemy VIII to force Antiochus IV out of Pelusium, one of Egypt’s fortress cities.
FACT
The reign of Antiochus IV Epiphanes (175–164 B.C.) was disastrous for the Jews (11:21–35; see 8:9–14, 23–25). He banned circumcision, ended the sacrifices, and defiled the temple. Judas Maccabeus led a revolt against him in 167 B.C.
DANIEL—NOTE ON 11:24 Without warning, Antiochus IV Epiphanes retaliated and stole from some of the richest parts of Egypt’s territory. He appeared to divide the goods among his soldiers, but his grand plans against Egypt’s strongholds lasted only for a time.
DANIEL—NOTE ON 11:25–27 These verses appear to refer to the events of Antiochus IV Epiphanes’s first battle with Egypt and explain in more detail why Ptolemy VI Philometer was defeated. Ptolemy VI’s own trusted counselors (those who eat his food) encouraged him to go against Antiochus IV (his uncle), and he was defeated. Then the two kings, Antiochus IV and Ptolemy VI (now the former’s prisoner), made a covenant to regain control of Egypt from Ptolemy VI’s brother, Ptolemy VIII. Neither king intended to keep the covenant (they shall speak lies to each other). Their alliance had initial success capturing Memphis, but it failed to capture all of Egypt. Ptolemy VIII continued to rule in Alexandria. Later the two brothers, Ptolemy VI and Ptolemy VIII, joined forces and ruled together over all of Egypt.
DANIEL—NOTE ON 11:28 Antiochus IV Epiphanes returned to his land after raiding Egypt in 169 B.C. On his way home he stopped in Palestine and found a rebellion going on. He dealt viciously with the Jews (his heart shall be set against the holy covenant), killing eighty thousand men, women, and children and looting the temple. The Jews were furious at the brutality of this ruler and began a full-fledged revolt.
DANIEL—NOTE ON 11:29–30 In 168 B.C. (that is, the time appointed by God) Antiochus IV Epiphanes invaded Egypt again. This time he met with a humiliating defeat. The Romans had joined forces with the Ptolemies, and Antiochus IV was no match for the Roman army. In 167 B.C. he turned his anger toward Palestine (and be enraged and take action against the holy covenant) and sent his chief tax collector, Apollonius, to Jerusalem. Initially Apollonius appeared to come in peace, but on the Sabbath he began killing people and looting the city. He also rewarded those Jews who supported the Hellenistic policies.
DANIEL—NOTE ON 11:31–32 Later in 167 B.C., Syrian forces came back to stop the Jewish religious practices. They entered the temple. They stopped the regular burnt offering, and on the fifteenth day of Chislev (December), 167 B.C., they set up an altar or idol devoted to Zeus (Jupiter) in the temple (the abomination that makes desolate; compare 9:27; 12:11). They then offered up sacrifices (likely swine) on the altar. This act is commonly called the “abomination of desolation,” which comes from the translation of the Greek phrase. This is the background for Jesus’ prediction of “the abomination of desolation spoken of by the prophet Daniel” (Matt. 24:15–16). Antiochus IV’s flattery enticed some of the Jews to turn against the covenant. But some faithful Jews (those who know their God) chose to stand strong and die rather than go against God’s laws, and many did die.
DANIEL—NOTE ON 11:33–35 the wise among the people shall make many understand. This likely refers to those who truly fear God and who will encourage others to fight and even die rather than offer unclean sacrifices to God. In this time of persecution, the nation will receive a little help, which probably refers to the small forces that initially rebelled against the Syrians in Modein, 17 miles (27 km) northwest of Jerusalem. They were led by Mattathias, a priest, and later by his third son Judas Maccabeus. The rest of v. 34 probably has in view the many who would join themselves to the Maccabean rebellion out of necessity to save their lives, though it may more specifically refer to those who joined with the Maccabeans and killed those who were sympathetic to the Seleucids. Some of the wise shall stumble likely describes true believers who will die in this persecution. Through this persecution they will be refined, purified, and made white.
DANIEL—NOTE ON 11:36 Toward the end of the prophecy, the focus of the vision seems to shift. It now addresses a situation that is greater than the persecution under Antiochus IV. The remainder of the chapter is often thought to deal with the “Antichrist,” which many believe is the figure described in 2 Thess. 2:3–4; Rev. 13:5–8. Though Antiochus IV was powerful, he was able to do as he wills only up to a point, since the Romans were much more powerful than he.
DANIEL—NOTE ON 11:37–38 Antiochus IV viewed himself as a god, as his nickname “Epiphanes” (“[god] manifest”) made clear. But it is doubtful that he fulfilled the prophecy that he shall magnify himself above all. He abandoned the gods of his fathers, including Apollo, and showed no regard for the one beloved by women, probably the god Adonis or Dionysius. Instead, he worshiped Zeus, a god who embodied military strength. All these were Greek gods, so there is some question as to whether Antiochus IV abandoned “the gods of his fathers.” Instead, the person being described will worship the god of fortresses and will spend lavishly to support this strength.
DANIEL—NOTE ON 11:39 The passage probably speaks of a future king, one who will truly “do as he wills,” will deal with the strongest fortresses, and will make his followers rulers over many. Many interpreters see here another prediction of the Antichrist, whom they connect to the “little horn” of ch. 7 and the ruler of 9:26 who is to come.
DANIEL—NOTE ON 11:40–41 At the time of the end there will be a major battle where armies will come from the north and the south to attack this powerful ruler in the land of Israel (the glorious land). Edom and Moab and the main part of the Ammonites will escape from him, possibly because of their connection with Israel or because they are out of his way.
DANIEL—NOTE ON 11:44–45 One striking difference between Antiochus IV Epiphanes and the Antichrist lies in the events surrounding the king’s death. Antiochus IV died during a relatively minor campaign against Persia in 164 B.C., not between the sea and Jerusalem after a grand and successful assault on Egypt. When compared to the precision of fulfillment of the early verses of ch. 11, these later verses may be looking for a greater fulfillment that is yet to come at the time of the end. the glorious holy mountain. This is the Temple Mount in Jerusalem.
The Maccabean Kingdom
c. 167–63 B.C.
The Maccabean kingdom of Israel had its beginnings when the priest Mattathias and his family refused to obey the Seleucid rulers’ order to sacrifice to the pagan god Zeus at Modein. They led a revolt that initially controlled only the territory of Judea in the vicinity of Jerusalem. Over the next hundred years, however, the Maccabean rulers slowly added portions of territory to the kingdom until it resembled the borders of the territory allotted to the Israelite tribes by Joshua.
DANIEL—NOTE ON 12:1–4 A time of trouble unlike any other is a desperate time. Sometime afterward there will be a resurrection of the dead. Those who were faithful in life, everyone whose name shall be found written in the book, will rise to everlasting life in glory, while the others will rise to shame and everlasting contempt. The faithful will shine brightly like the stars forever and ever. However, in the meantime, Daniel was instructed to shut up the words and seal the book. He was to do this because the message of the book was not fully understandable, and also to keep the message safe for future generations of God’s people to read.
DANIEL—NOTE ON 12:5–13 Daniel and his angelic companion ask the divine messenger two related questions: How long shall it be till the end of these wonders? And what shall be the outcome of these things? The answer to the question “How long?” has two parts: “for a time, times, and half a time” and for “1,290 days.” Revelation 11:3 and 12:6 apparently look back to this idea, though the number in those two verses is 1,260 days. “A time, times, and half a time” (probably three and a half times) focuses on the limited nature of this period as half of a complete period of judgment.
DANIEL—NOTE ON 12:10 Those who are wise will be able to determine specifically when the three and a half years of the tribulation start, namely, “from the time that the regular burnt offering is taken away.”
FACT
Purity. In 12:10, “white” symbolizes purity, as in clothing that is clean rather than dirty (see 7:9). “Refined” means purified or cleansed. Revelation similarly pictures saints wearing white clothes (Rev. 4:4; 7:13–14; 19:8).
DANIEL—NOTE ON 12:11 The specification of 1,290 days emphasizes the precision with which the period is measured, predetermined by God to the very day. In this time many will purify themselves, and their enemies will shatter the Jewish nation. Then God will step in to defend them.
DANIEL—NOTE ON 12:12–13 The additional figure of 1,335 days, 45 days longer than the 1,290-day period, heightens the sense of mystery that surrounds the Lord’s timing and emphasizes the need for the saints to persevere under suffering. God’s people are to go on living faithfully in this corrupt world, confident of the inheritance that is stored up for them at the end of the days.