Daniel, דניאל—The author of this book is not named. The book is called Daniel because it contains the history and the visions of Daniel. According to a tradition mentioned in the Babylonian Talmud (Baba Bathra, 15a), the men of the Great Synagogue wrote or edited the book probably from trustworthy traditions, partly written, partly oral. The last six [117]chapters seem to have been written by Daniel himself; he speaks in them of himself in the first person.
The object of the book is to show that God is the Ruler of the Universe. The author, therefore, gives, on the one hand, examples of men of great piety and genuine faith in God—Daniel and his friends; and, on the other hand, examples of men of great wickedness—Nebuchadnezzar and Belshazzar; the former enjoyed glorious victories, the latter received their due punishment. The style is throughout bold and emphatic; the frequent heaping of synonyms is to serve the purpose of emphasis. In the last chapters the author shows that the misdeeds of the wicked and the sufferings of the pious are foreseen by God, and that both the punishment of the former and the redemption of the latter form part of the Divine plan in the government of mankind. We are thus exhorted to remain firm in our faith in time of oppression, and to wait patiently for deliverance, which is sure to come.
Although Daniel belonged to those distinguished men to whom God communicated coming events in visions, he is not classed among the prophets, because he had no Divine message to bring to his fellow-men, and he was not charged to address them in the name of God. Daniel was brought to Babylon, together with other captives, in the third year of Jehoiakim, and remained there during the reigns of Nebuchadnezzar, Belshazzar, Darius the Mede, and the first years of Cyrus the Persian. He distinguished himself by great piety and wisdom, so that in a prophecy of Ezekiel (xiv. 14), in the sixth year of the exile of King Jehoiachin, he is mentioned, together with Noah and Job, as famous for piety, as one [118]of those whom God protects from danger because of their righteousness, although their piety could not save their fellow-men. The same prophet mentions him as a wise man (xxviii. 3).
The book is divided into two parts: (A.) An account written in Chaldee of Daniel’s wisdom and piety, with a Hebrew Introduction (i. to vi.). (2.) The visions of Daniel in Chaldee and Hebrew (vii. to xii.). In the introductory chapter the author narrates the principal facts of the training of Daniel in Babylonian wisdom, and his great success at the court of Nebuchadnezzar. Then follows the Chaldee portion, including the following subjects:—
(1.) Nebuchadnezzar’s Dream.—The king demands that the sages initiated in Babylonian wisdom shall tell him his dream, which he himself has forgotten, and its interpretation. They cannot do it, and many of them are put to death. Daniel arrests the slaughter; for he prays to God, and God reveals to him the king’s dream.
When Daniel appeared before the king he began thus: “The secret which the king wants to know, no wise men can tell. But there is a God in heaven, the revealer of secrets, and He has let King Nebuchadnezzar know what will come to pass in the remote future” (ii. 27, 28). The dream was this: He saw a big statue, its head of gold, breast and arms of silver, belly and thighs of brass, legs and feet of iron and clay. A large stone fell upon the legs of the statue, broke them, and the whole statue fell together and was crushed into pieces; then the stone grew larger, and filled the whole earth. The following was the interpretation of the vision: The statue represented a series of [119]earthly kingdoms; the gold was Nebuchadnezzar, the silver referred to his successors, the brass to the Persian government, the iron to the Greek, and the mixture of iron and clay to the kingdoms that would then follow, all of which would ultimately be overthrown, and the Divine kingdom would then be recognised by all. Daniel was greatly rewarded; he and his friends received high positions in the government of the empire.
(2.) Nebuchadnezzar erected a large statue, and commanded that at certain times all should worship it; disobedience was to be punished with death. Daniel’s friends did not bow before it, and were accused before the king. They said to the king, “There is a God whom we worship; He can save us from the burning furnace and from thy hand, O king. And if He does not save us, let it be known to thee, O king, that we shall not worship thy god, and not bow down before the golden image which thou hast set up” (iii. 17, 18).
They were thrown into the furnace, and miraculously saved. Thereupon Nebuchadnezzar sends letters to all the peoples of his empire, testifying to the greatness of God, and narrating what wonderful thing had occurred to him. He had a strange dream, and none but Daniel was able to interpret it; the dream was literally fulfilled according to Daniel’s interpretation. The dream, which, after the manner of such phenomena, introduced and mingled together diverse elements, was this: He saw a high tree with many branches and much foliage. Suddenly an angel from heaven came, and ordered the tree to be cut down, but the root to be left for seven seasons, bound with fetters of iron and brass, in the midst of the grass of the field. The heart of man [120]was to be taken from it, and replaced by a heart of beasts. The interpretation was, that the mighty Nebuchadnezzar would be removed from the society of man, and live like a beast with beasts for seven seasons. This happened to him just when he was boasting of his greatness and said, “Is this not great Babylon which I have built for the royal house, in my great power, and to my great glory?” (iv. 27). He was humbled, recognised the dominion of God over the whole universe, and was again, after seven seasons, restored to his former power and dignity. “Praised be God,” he exclaimed, “whose deeds are all truth, and whose ways are justice, and who can humble those who walk in pride” (Ibid. 34).
(3.) King Belshazzar, in the midst of a banquet, at which the holy vessels of the Temple in Jerusalem were used, perceived a hand writing on the wall opposite him strange signs which none could read. Daniel was called, and read the writing: “Mene, mene, tekel upharsin,” and explained it thus: The days of thy government are counted and brought to a close; thou hast been weighed and found wanting; thy kingdom is divided, and given to the Medes and Persians (v. 25–28). That same night King Belshazzar was killed, and the Mede Darius was made king (v. 30–vi. 1).
(4.) King Darius, advised by his officers, who sought to find an opportunity for overthrowing Daniel, issued an order, that within thirty days no god or other being except Darius should be prayed to, and that transgressors against this decree should be punished with death. Daniel prayed to God three times a day [121]at his open window. He was thrown into the lions’ den; but God protected him from the mouths of the lions. When he was taken out of the den, his accusers were thrown into it, and the lions immediately devoured them. Thus Darius was forced publicly to recognise the Omnipotence of God.
(5.) A dream of Daniel is related by the author in Daniel’s own words, who had written down the dream, and explained the chief points.8 The following is the dream:—He saw four beasts, viz., a lion, a bear with three ribs in its mouth, a leopard with four wings and four heads, and a fourth beast with iron teeth and ten horns, one of the horns being small, but having “a mouth speaking haughtily.” In a court of justice the latter beast was sentenced to death, and the other beasts were to be deprived of their power; but respite was granted to them for a time and a season. The royal power was given to one who approached the judge appearing like a human being, and not like any of the beasts. His rule was to remain for ever. The interpretation of the dream is this: There will be four different kingdoms; out of the fourth ten different kingdoms will be formed. One of these will haughtily presume to oppose the Will of God, and to abolish the festivals and the religion of the holy ones. It will succeed for “a season, seasons, and half a season,” and will then be utterly destroyed, whilst the rule of “the holy ones”9 will in the end be firmly established and continue for ever. [122]
The indefinite character of the vision shows that it was intended to apply to all those oppressors of the Jews who at different times have presumed, or still presume, to be able to abolish the religion of “the holy ones.” Whether the oppression lasts a “season of seasons” (or “a season and seasons”), i.e., a very long time, or “half a season,” i.e., a very short time, the holy ones are exhorted to remain firm in their faith in God’s justice. The truth of this vision is especially illustrated by the failure of the attempts of Antiochus Epiphanes after a temporary success. More definite are the numbers 2300 “evening-mornings” (viii. 14), 1290 days and 1335 days (xii. 11, 12); but the absence of any further description as to the date of the first of these days leaves even to these numbers a certain degree of indetermination. From the context we learn that they are somehow connected with the persecution to which the Jews were subjected by Antiochus Epiphanes. 2300 days (or 6 years 110 days) passed between the decree of the Syrian king enforcing idolatry and the peace with Lysias granting religious liberty; there were 1290 days between the decree forbidding the practice of the holy religion and the enforcement of idolatry in the Temple of Jerusalem, and 1335 days is the period between the latter event and the death of Antiochus.
(B.) The second part contains visions of Daniel as written down by himself.
(1.) In the third year of Belshazzar, Daniel had the following vision:—Being in Susan, in the province of Elam, near the river Ulai, he saw a ram with [123]two unequal horns pushing towards west, north, and south. From the west came a goat with one horn, and overthrew the ram; in the place of the one horn four horns grew up in all directions; there was one small horn which pushed on against the south, the east, and Palestine; it rose even against the host of heaven and the chief of the host, and destroyed his holy place. Daniel heard one holy one saying to another, “This state of things will last till ‘evening-morning 2300.’ ” The angel Gabriel gave him the interpretation of the vision: The ram represented the empire of the Medes and the Persians, the goat that of the Greeks, out of which four kingdoms would be formed; in one of these a wicked king would venture to rise against the Prince of princes, but his power would in the end be destroyed. Daniel was told to keep the vision secret, for it referred to a distant future (viii. 26).
(2.) In the first year of Darius, son of Ahasuerus, of the seed of the Medes, Daniel reflected on the seventy years of exile foretold by Jeremiah, and fervently prayed to God for pardon and the restoration of Jerusalem. At the end of his prayer the angel Gabriel appeared to him, and told him that the hoped-for restoration would not take place before the lapse of seventy weeks of trouble and anxiety. There would elapse seven weeks before the “princely anointed” (משיח נגיד) led the Jews back to Palestine; sixty-two weeks of trouble and anxiety were predicted for the time of the rebuilding of Jerusalem and the Temple; and one week’s misery on the arrival of a new prince or governor, who would strengthen the covenant of the enemies and [124]entirely suspend the Divine Service in the Temple for a short time.10
(3.) In the third year of Cyrus, king of Persia, Daniel, after three weeks’ mourning and fasting, had the following vision on the twenty-fourth day of the first month:—He saw near the river Tigris (Hiddekel) a man of extraordinary appearance, who told him that he came in answer to his prayers; that for twenty-one days (x. 13) he was opposed by the prince of the kingdom of Persia, and had on his side only one of the princes, Michael. Future events are foretold: the fall of Persia, the division of the Greek kingdom, the wars between the Northern country (Syria) and the Southern (Egypt), the troubles of the Jews, the ultimate deliverance of the Jews out of danger, and the glorious victory of the teachers “who taught many, and led them to righteousness” (המשבילים ומצדקי הרבים xii. 3). When Daniel asked, “Till when have we to wait for the end of these wondrous things?” (עד מתי קץ הפלאות Ibid. 6), he was told, “After a season, seasons, and a half (למועד מועדים וחצי Ibid. 7)11 all these things will come to an end.” He further asks, “What then?” He is told, “The things must remain sealed till the time of the end (עד עת קץ Ibid. 9), when the wise and good (משכלים) will understand them.” The vision ends with the words addressed to Daniel: “But thou go toward the end, and thou wilt rest, and rise for thy lot at the end of the days” (xii. 13). [125]