New Spirit-Filled Life Bible

1:1 The third year … of Jehoiakim was 605 B.C.

1:2 Shinar is another term for Babylon, modern southeastern Iraq.

1:6 Daniel, Hananiah, Mishael, and Azariah are theophoric names, which means they contain a reference to their God and express praise to Yahweh. Two basic Hebrew names for God are El and Yahweh. Daniel and Mishael contain a reference to El while Hananiah and Azariah contain a form of Yah.

1:7 Although the meanings of Shadrach and Meshach are unknown, allusions to the Babylonian gods Bel and Nebo are seen in the names Belteshazzar and Abed-Nego (Abed-Nebo); again these are examples of theophoric names.

1:8–16 See section 1 of Truth-In-Action at the end of Dan.

1:8 The king’s food and drink would have been dedicated to false gods.

1:17 Though the young men began with impressive “natural” abilities (v. 4), that alone was not the reason for their success; God’s touch upon them made the miracle of vv. 19, 20 possible.

1:20 The occult forces were no match for the Spirit of God. Modern cultic movements are merging many of these spiritual counterfeits into a contemporary revival of occultism. Their influence will continue to rise as a final showdown between Jesus Christ and Satan nears. In all matters of wisdom and understanding, believers who seek to walk in the full life of the Holy Spirit will find, as did the Hebrews, that they are ten times better than those who pursue such practices.

1:21 This date means that Daniel continued for more than 60 years, long enough to grow old in God’s faithfulness and long enough to see the prophecy fulfilled that the exiles would return to their homeland.

2:1 It is possible that God’s Spirit troubled Nebuchadnezzar’s spirit, causing him to recognize the importance of the dreams.

2:5 Assuming the king remembered his dream, this was a sure test of whether his servants had genuine supernatural ability. They admit to each other in v. 11 that they do not have it.

2:14 See section 4 of Truth-In-Action at the end of Dan.

2:17, 18 See section 4 of Truth-In-Action at the end of Dan.

2:20–23 Daniel does not need the king’s confirmation to be sure that he has heard from God.

2:27, 28 See section 4 of Truth-In-Action at the end of Dan.

2:28 In the latter days refers to the future, from Nebuchadnezzar throughout the remainder of human history.

2:31–45 The matter of understanding the various kingdoms of the great image has led to many diverse opinions. The two most common understandings are that it represents either four successive kingdoms (the Babylonian, Medo-Persian, Grecian, and Roman) or four successive reigns (kings) over one kingdom (Babylon: the reigns of Nebuchadnezzar through Nabonidus). The differences lie in the fact that the kingdoms are not identified and in the fact that the Hebrew word for “kingdom” can also be translated “reign.”

Clearly, however, the image represents governments over which God has ultimate sovereignty. Whatever their identity, before God’s power they are frail; they have “feet of clay.” God alone is the ultimate Sovereign of history, both in Daniel’s day and throughout this age.

2:34, 35 The stone … cut out without hands represents God’s sovereign power over history, a sovereignty that is implemented through human rulers. To Daniel’s immediate readers this “stone” would have been King Cyrus, who invaded Babylon, brought it under the dominion of the Medes, and was used by God to release the Hebrews to return to Jerusalem. The fact that it is described as ultimately becoming a great mountain that filled the whole earth shows the long-range development of the stone imagery. See note on Obad. 15. Hence, the stone ultimately prefigures Jesus Christ, God’s consummate Ruler over all governments and all history. Upon His return, He shall “set up a kingdom which shall never be destroyed … and consume all these kingdoms” (v. 44).

2:44 The originator of this kingdom, the God of heaven, and its permanent existence distinguish it from the previous ones.

2:46, 47 Nebuchadnezzar’s response does not constitute a conversion (see 3:14; 4:26), only an addition to his pantheon of gods and a reshuffling of their positions.

3:1–7 Although God’s providence had established Nebuchadnezzar as the leading ruler at the time, honoring him with great privileges (2:37, 38), God did not intend for the Hebrews to worship either him or his god. The image of gold may have been a statue of Nebuchadnezzar or of Bel, his chief idol or demon-god. At any rate, the four Hebrews were presented with the first major challenge of their allegiance to God alone since their promotion (2:49).

3:8–18 The absolute refusal of the Hebrews to bow to the image offers an inspiring illustration for believers. Satan, as the god of this age (2 Cor. 4:4), forms many images by which he seeks to intimidate and seduce into bowing to the spirit of the world. Jesus Christ stands as the consummate example of uncompromising commitment in resisting this tactic of the Adversary (Matt. 4:1–11).

3:12–18 See section 1 of Truth-In-Action at the end of Dan.

3:12 Several reasons for the exclusion of Daniel have been proposed. Perhaps he was away from the capital on official business, perhaps his lofty position exempted him from such demonstrations, or perhaps his enemies were afraid to accuse him to the king.

3:16–18 See section 4 of Truth-In-Action at the end of Dan.

3:19–25 This is a dramatic illustration of the personal presence and protection of the Lord with His people who suffer for their testimony. The fourth man is a Christophany (preincarnate appearance of the Messiah), whom even Nebuchadnezzar recognized to be like the Son of God. His designation of “Angel” (v. 28, literally “Messenger”) does not negate the possibility of this being the preincarnate Christ.

3:26–28 Nebuchadnezzar acknowledged that the deliverance was of God.

3:29, 30 Nebuchadnezzar’s favor is bestowed upon the three Hebrew young men. This is a beautiful picture of the blessing of the Lord bringing with it the favor of man (Gen. 39:4; 41:40–44).

4:1–18 Although Nebuchadnezzar has seen the miraculous works of Yahweh and believes that it is the Spirit of the Holy God (v. 8) who gives Daniel his ability to interpret dreams, his own heart is still filled with pride. He has not submitted the rulership over his own kingdom to the kingdom of God. God deals with him about his pride and exalted opinion of his rulership in the vision of a great tree, which symbolizes both him and his dynasty.

4:8 Belteshazzar means “May Bel Protect His Life.” Bel was Babylon’s chief god.

4:13, 17, 23 Watcher(s): Angels on special appointment of the Lord.

4:19–27 Daniel’s interpretation shows God’s merciful attitude even toward arrogant pagans, as well as His desire that world powers surrender control to His lordship.

4:19 Daniel’s redirection of the dream toward the king’s enemies was either a polite expression or a genuine desire.

4:28–33 As the king boasts about his mighty power, the judgment prophesied by Daniel falls upon him. He becomes insane, begins to behave like an animal, and is banished from the very society over which he had exercised rulership.

4:34–37 The degree to which Nebuchadnezzar had a personal, ongoing relationship with Yahweh is not clear here. The emphasis is on his recognizing God’s kingship rather than his own authority. His restoration is designed to show God’s ideal for all rulers—surrendering their kingship to God’s ultimate rule.

5:1 Nebuchadnezzar’s reign was followed by a period of several successions, some precipitated by assassination. Belshazzar, whose name means “Bel Protect the King,” was the eldest son of the Babylonian king Nabonidus. He assumed his father’s kingly functions during Nabonidus’s 10-year absence from Babylon.

5:2–16 God’s response to Belshazzar’s irreverent use of God’s holy vessels is a warning that whatever God has sanctified is not to be profaned. According to 1 Sam. 24:10, “the LORD’s anointed” were not to be touched, that is, human vessels who are set apart to Him. Attributing the work of the Holy Spirit to the Devil is considered blasphemy, because the Spirit’s work is holy (Matt. 12:31, 32). Therefore, regarding holy things as common is always dangerous. Those guilty will be “weighed in the balances, and found wanting” (v. 27).

5:16, 17 Daniel had no interest in being third in a kingdom whose leader had set it against God.

5:18–21 See section 3 of Truth-In-Action at the end of Dan.

5:22–24 See section 3 of Truth-In-Action at the end of Dan.

5:22 Belshazzar is termed Nebuchadnezzar’s son as part of his continued dynasty. Belshazzar should have learned to recognize God’s authority from his predecessor’s humiliation.

5:25–28 See section 3 of Truth-In-Action at the end of Dan.

5:25–28 Daniel gives the inscription’s significance, which puzzles Belshazzar because it was like a merchant’s shout, “Reckoned at a mina, a shekel, and two halves!” The reason for Belshazzar’s downfall is that God evaluated him and found him deficient. Through presumptuous pride and brazen irreverence, he failed to acknowledge God’s ultimate lordship over the Earth and, therefore, over Babylon (v. 27).

5:31 The Persian king Cyrus, who captured the Medes in 549 B.C., took Babylon in 539 B.C. Darius the Mede is either his temporary vassal-king or an alternate title for Cyrus. He is not to be confused with Darius I (Ezra 4:5).

6:1 Satraps is a general term for government officials.

6:3–16 See section 1 of Truth-In-Action at the end of Dan.

6:6–9 All the officials knew Daniel’s distinctive characteristic could also be his point of vulnerability—steadfast commitment to God. They appeal to Darius’s pride and vanity in order to trap Daniel.

6:16–24 Contemporary believers rarely confront literal lions, but our Adversary “walks about like a roaring lion, seeking whom he may devour” (1 Pet. 5:8). Not only will the mouth of the most ferocious predator be locked shut, but as we “resist the devil … he will flee” from us (James 4:7). Darius’s turmoil (vv. 14, 18) shows God’s power to convict sinners, bringing them to the point of acknowledging His name (vv. 25–27).

6:18–27 See section 1 of Truth-In-Action at the end of Dan.

6:25–27 As with Nebuchadnezzar in 2:46, 47 and 3:28, 29, this king’s decree may not constitute a personal, singular commitment to God.

6:28 The Hebrew word for and can be translated “that is.” See note on 5:31.

7:1–28 Although details of Daniel’s dream are at times difficult to interpret, the main emphasis is clear: history will continue to be filled with turmoil. Yet God, who is the Lord of international politics, will still be involved, until He makes a final intervention. Furthermore, His faithful shall continue to survive during, and at times be delivered from, pressure.

7:1 Daniel’s dream would have been about 550 B.C. This would have been some 10 years before the events of ch. 5.

7:2 The Great Sea may be the Mediterranean or, more figuratively, the Gentile peoples of the world.

7:4–6 As with the kingdoms of the great image of ch. 2, the identity of the kingdoms represented by the various beasts is difficult. It is generally agreed that they represent three successive kingdoms. The main interpretations are that the lion represents Babylon, the bear represents either Media or the Medo-Persian Empire, and the leopard represents either Persia or Greece.

7:7 The interpretation of the fourth beast depends on one’s interpretation of the previous three. If the third beast represents Persia, this is Greece; if it represents Greece, this is Rome. Ten horns symbolize an unspecified and yet complete number of kings within the fourth kingdom or ten powers that will emerge in the last days from the ruins of the Roman Empire.

7:8 God’s sovereignty over kings is seen in His plucking out three of the first horns. Dispensational interpretation sees the fourth kingdom as Rome with another horn generally being regarded as its Caesars.

CLASSICAL INTERPRETATION: Classical interpretation sees the fourth kingdom and another horn as representing Greece and Antiochus Epiphanes.

In either case, this little one clearly embodies the antichrist spirit and becomes an archetype of the Antichrist of the Book of Revelation (see vv. 21–27).

7:9, 10 The Ancient of Days is God, indicating His eternality. His throne overrules all other thrones, and from it proceeds the fire of judgment.

7:13 Son of Man was Jesus’ favorite self-designation. Hence, Daniel’s dream is in part messianic, announcing that the Messiah’s coming will inaugurate a new phase of God’s rule on Earth. Christ did this by bringing the kingdom of God into human experience (v. 18).

7:21, 22 See Rev. 13:7; 17:14; 19:11–21.

7:25 A time and times and half a time is another way of saying three and one-half years. It refers to the last half of the Seventieth Week (see note on 9:24, 26), the time for the most intense manifestation of Satan’s power in his persecution of the Jews and believers in Christ who still remain on Earth. This reference gives strong evidence that the last half of Daniel’s Seventieth Week (week of years) refers to the Great Tribulation (9:27; Rev. 11:2; 13:5).

CLASSICAL INTERPRETATION: Classical interpretation does not associate the “time and times and half a time” with a literal three-and-one-half-year period. Rather, it views it as representing an indefinite, divinely controlled time period. In referring to Antiochus Epiphanes, it indicates his destructive time will end when God so deems. The same is true with reference to the final ploys of the Antichrist.8:1–22 The precise fulfillment of Daniel’s prophecies concerning the defeat of the Medo-Persians (the ram, v. 4) by the Greeks (a male goat, v. 5) and the events that led up to Antiochus Epiphanes has caused secular historians to declare that the Book of Daniel could not have been written earlier than 200 B.C., for they deny the supernatural source of the Scriptures. But for all who embrace the validity of this part of the Word’s having been written in the sixth century B.C., it is a confirming testimony to the remarkable prophetic anointing that rested upon Daniel for the detailed foretelling of forthcoming events.

8:1 Daniel’s vision would have been about 548 B.C. This would have been before the events of ch. 5.

8:3 The Persian half of the Medo-Persian dual empire was the stronger of the two, coming into prominence later.

8:5 The goat with the notable horn, or ruler of the Greek Empire, was Alexander the Great. His conquest was so rapid that he seemed to fly across the Earth.

8:8 After the death of Alexander the Great, the Greek Empire divided into four parts.

8:9–14 The little horn is Antiochus Epiphanes, who came out of Syria to persecute the Jews and profane the temple between 171 and 164 B.C. He is a type of the Antichrist of the last days, as well as of all godless world rulers who actively oppose God’s people.

CLASSICAL INTERPRETATION: Classical interpretation identifies this “little horn” with the one mentioned in 7:8, while dispensational interpretation does not. See note on 7:8.

8:10, 11 The stars are God’s people (Gen. 15:5) being attacked by Antiochus Epiphanes who lifted himself high, as if to heaven. He ordered the end of the Jews’ sacrifices to God and erected a pagan idol in the temple.

8:13, 14 The number probably refers to the 1,150 morning sacrifices combined with the 1,150 evening sacrifices that were eliminated before the temple could be fully reclaimed for worship to God.

8:23–27 See note on 8:9–14.

8:25 Antiochus did not die in battle or from assassination; his life was taken by God.

8:27 It is understandable that such a weighty spiritual experience could deplete Daniel physically.

9:1–19 Daniel teaches us that an appropriate response to prophecy is often penitent prayer. His joining of fasting with prayer (9:3; 10:2, 3) is clearly an instrument of spiritual preparation and supplication and is not to be dismissed as a superstitious or ascetic action. (See Matt. 9:14, 15, for Jesus’ words on fasting as a disciple’s discipline.)

9:1, 2 See section 2 of Truth-In-Action at the end of Dan.

9:1 See note on 5:31.

9:2 See Jer. 25:11, 12 and note on Ezra 1:1.

9:3 See section 2 of Truth-In-Action at the end of Dan.

9:3 Even though the Exile’s end was already prophesied, Daniel prayed for the prophecy to be fulfilled. And, even though the Earth’s end was already prophesied, John cried out to God in similar fashion in Rev. 22:20.

9:4–19 See section 2 of Truth-In-Action at the end of Dan.

9:16–19 In spite of Daniel’s impeccable life and testimony, Daniel’s intercession and supplication were not based on his own righteousness but on the great mercies of the Lord. Titus 3:5 declares it is “not by works of righteousness which we have done, but according to His mercy He saved us.”

9:24–27 The revelation to Daniel of seventy weeks came as an answer to his prayer. God showed him that the refining judgments of Israel would come to an end, and their acceptance of the Messiah would bring in everlasting righteousness. This prophecy provides a time frame for messianic prediction from the time of Daniel to the establishing of the millennial kingdom. See note on vv. 24, 26. Along with Rom. 11, it also establishes the fact that God is not finished with Israel as a nation. To a great extent, Israel becomes God’s prophetic clock.

9:24, 26 The time frame of the seventy weeks or “Seventy Sevens of Years” is associated with Daniel’s people, the Jews, and the holy city, Jerusalem. The fact that the weeks of years (490 years) are 360-day years is established by a comparison of 7:25 with Rev. 11:2, 3; 12:6, 14; and 13:5. The weeks of years began with the commandment by Artaxerxes in 445 B.C. to restore Jerusalem. Chronologically, they are divided as:

Seven sevens • 49 years—445 to 396 B.C.(From Artaxerxes’ decree to the arrival of Nehemiah and the covenant renewal celebration at Jerusalem)

Sixty-two sevens • 434 years—396 B.C. to A.D. 32 (From the dedication of the second temple to the crucifixion of the Lord Jesus Christ)

One seven • 7 years—Unfulfilled. See note on vv. 26, 27.

9:26, 27 One who makes desolate: National Israel will enter into a covenant with the future little horn, the Roman prince (7:8; 11:36) or Antichrist for seven years (Daniel’s final or Seventieth Week). In the middle of the week, the Antichrist will break the covenant and demand that the blood sacrifices, restored by Israel in the last days, must cease. He will then set up his image in the Jewish temple and require worship (Matt. 24:15; 2 Thess. 2:3, 4).

CLASSICAL INTERPRETATION: The classical approach to 9:24–27 differs, seeing such numerical computation as arbitrary. It views the 490 as representing not a literal period but a lifetime punishment seven times over (Jer. 25:11; Lev. 26:28). In other words, to this viewpoint, in some form or other Israel’s desolation will last for centuries, the postexilic return not marking that end; but an end will come.

This view also confines this prophecy to the second century B.C., that time when Jerusalem would suffer greatly at the hands of Antiochus Epiphanes (one who makes desolate). His “abominations” included setting up a heathen altar in the temple, the time of the “cutting off” of Onias III, God’s anointed high priest of that time. (“Messiah” [vv. 25, 26], which can be translated “anointed one,” is thus seen by the classical school as not necessarily referring to Christ but to the high priest.) The prophesied consummation is interpreted as Antiochus’s overthrow at the time of the Maccabean revolt.

The classical approach does not, however, rule out antitype fulfillment of the broader principles in Jesus Christ, in the destruction of Jerusalem in A.D. 70, nor in the last days’ rampages of the Antichrist. Daniel’s language is clearly eschatological at points, denoting a multilevel prophetic fulfillment. See note on Obad. 15.

10:1 This verse summarizes chs. 10—12. It is 536 B.C., some two years after Zerubbabel’s return (Ezra 3:8).

10:2–8 Daniel is likely mourning because of continued reports on the state of Jerusalem. The heavenly messenger is awesome and full of splendor, resembling the beings of Ezek. 1. He is not likely the preincarnate Christ (see v. 13).

10:10—11:1 The visitation of the heavenly beings is to reinforce that Daniel’s message (11:2—12:3) is indeed from heaven.

10:13 This is one of the clearest OT examples that demonic armies oppose God’s purposes and that earthly struggles often reflect what is happening in the heavenlies, and that prayer with fasting may affect the outcome. The prince … Persia would be the head of the spiritual forces marshaled on behalf of sinful Persia, especially in relation to its destructive interaction with God’s people. Michael is a senior angel. The exact nature of the conflict and why the messenger could not defeat the prince are not stated.

10:16 It is uncertain whether this is the messenger of v. 5 or a different one.

10:20—11:1 The heavenly being realizes that his fight with Persia’s demonic guardian will be followed by a fight with Greece’s demonic guardian. Only Michael assists him, and the battle has been ongoing since the first year of Darius.

11:2–39 This section requires familiarity with the history of the Persian and Greek periods. Its focus is the career of Antiochus Epiphanes (v. 21) who ruled Persia from 175 to 163 B.C. It also shows the conflicts of governments, as kings seek power and wealth through war, invasion, and marriage. While these events are past now, they occurred centuries after Daniel’s prophesying, which again emphasizes the supernatural insight the prophet was given.

11:2 The reference to four Persian kings may include all Persian kings, down to the last one, Darius III (331 B.C.).

11:3 A mighty king is Alexander the Great who conquered Persia in 331 B.C. See note on 8:21, 22.

11:5 The South refers to Egypt. Six of her kings are mentioned (vv. 5, 6, 7–9, 10–12, 14–17, 25–28).

11:6 The North is Syria. Seven of her kings are mentioned (vv. 5, 6, 7–9, 10–19, 20, 21–45).

11:7 A branch is the Egyptian Pharaoh, Ptolemy III, who ruled from 246 to 221 B.C.

11:16 The Glorious Land is Israel, which Antiochus the Great conquered in 199 B.C.

11:21 A vile person is Antiochus IV, the Syrian king who ruled from 175 to 163 B.C. He gave himself the name Epiphanes, “God Is Manifest,” but was called Epimanes (“Madman”) by his enemies. The exact nature of his gaining control by intrigue is uncertain.

11:22 The prince of the covenant was the Jewish high priest, Onias III. See Editorial Note on 9:26, 27.

11:29–39 Antiochus’s invasion against Jerusalem included regulations against circumcision, Sabbath observance, and dietary practices. See Editorial Note on 7:25.

11:30 Ships from Cyprus were a delegation from Rome.

11:31 The abomination of desolation was the erection of the altar of Zeus over the altar of burnt offerings in the temple. See Editorial Note on 9:26, 27.

11:36–45 The king shall do according to his own will: In dispensational interpretation, the view moves forward at this point to the head of the revised Roman Empire, the “little horn” of ch. 7, the Antichrist. This passage predicts his end, when no one will help him, and he will be destroyed by Christ. Thus the end of the governments and rulers of this world is depicted.

CLASSICAL INTERPRETATION: In this context classical interpreters see this in reference to Antiochus Epiphanes, archetype of the Antichrist, who is seen as being particularly described in vv. 40–45.

11:37 He disregards the true God as well as other gods. His disdain for the desire of women is interpreted variously from Tammuz, the favorite god of women in Daniel’s day (Ezek. 8:14), to the Messiah.

11:38, 39 The Antichrist’s reign is not without religion for a false prophet is at his side (Rev. 13:11–18; 16:13, 14; 19:20) promoting a religion that is like no other in its sway.

12:1 A time of trouble: The last three and one-half years of Daniel’s Seventieth Week (Matt. 24:21–28).

CLASSICAL INTERPRETATION: The classical view sees this time of trouble as a resumption of the events of Antiochus IV described in 11:36–45. But again, this school of thought suggests that an ultimate antitype may also be found in the events of the Book of Revelation, affirming the principle of multilevel prophetic fulfillment.

12:2 These two resurrections are further explained in Rev. 20:4–15. The first resurrection takes place before the Millennium and the second after the Millennium, just prior to the Great White Throne Judgment. Regarding the Millennium, see Kingdom Dynamics: Prophecy and the Scriptures.

12:4–9 Shut up the words, and seal the book: Many dispensational writers believe this time of the end refers to the fact that Daniel’s vision of the Seventy Weeks was not understood until the nineteenth century A.D. Others feel this seems highly unlikely. The most obvious meaning seems to be that the latter events of the Book of Daniel will not have great relevance until later in history.

CLASSICAL INTERPRETATION: The classical prophetic writers view this time as being from the period of Antiochus IV onward.12:10–13 Through all the various afflictions of history (vv. 11, 12), God’s faithful are to keep themselves purified, made white, and refined. This is the closing message to the Book of Daniel.

CHAPTER 1

a 2 Kin. 24:1, 2; 2 Chr. 36:5–7; Jer. 25:1; 52:12–30

a 2 Chr. 36:7; Jer. 27:19, 20; Dan. 5:2

b Gen. 10:10; 11:2; Is. 11:11; Zech. 5:11

c 2 Chr. 36:7

1 The temple

a 2 Kin. 20:17, 18; Is. 39:7

a Lev. 24:19, 20

b Acts 7:22

1 Lit. writing or book

* See WW at Is. 48:17.

a Gen. 41:46; 1 Sam. 16:22; 1 Kin. 10:8; Dan. 1:19