Changes

==Historical-grammatical analysis: Historical setting==

==Historical-grammatical analysis: Historical setting==

The Book of Daniel takes its name not from the author, who is actually unknown, but from its hero, who was allegedly among the first Jews deported to Babylon, where he lived at least until 538 B.C. The first six chapters are chiefly historical, and the remainder prophetical. The unknown author completed it about 534 B.C..  

The Book of Daniel takes its name not from the author, who is actually unknown, but from its principal character, who in 606 B.C. the 3rd year of Jehoiakim ([http://www.biblegateway.com/passage/?search=daniel%201:1-5&version=KJV Daniel 1:1-5]) was among the first Jews deported to Babylon with King Jehoiakim, where he lived at least until 538 B.C., perhaps later. The first six chapters are chiefly historical, and the remainder prophetical. The unknown author completed it about 4 years later in 534 B.C..  

===The prophet Daniel===

===The prophet Daniel===

Nearly all that is known concerning the Prophet Daniel is derived from the book ascribed to him. He belonged to the tribe of Juda (i, 6), and was of noble, or perhaps of royal, descent (i, 3; cf. Josephus, Antiquities of the Jews, Bk. X, ch. x, § 1). When still a youth, probably about fourteen years of age, he was carried captive to Babylon by Nabuchodonosor in the fourth year of the reign of Joakim (605 B.C.). There, with three other youths of equal rank named Ananias, Misael and Azarias, he was entrusted to the care of Asphenez, the master of the king's eunuchs, and was educated in the language and learning of the "Chaldeans", whereby are meant the professors of divination, magic, and astrology in Babylon (i, 3, 4). From this passage Jewish tradition has inferred that Daniel and his companions were made eunuchs; but this does not necessarily follow; the master of the eunuchs simply trained these Jewish youths, among others, with a view to their entering the king's service (i, 5). Daniel now received the new name of Baltassar (Babyl. Balâtsu-usur, "Bel protect his life"), and, in agreement with Ananias, Misael, and Azarias, who received similarly the new names of Sidrach, Misach, and Abdenago, respectively, asked and obtained permission not to use the special food from the royal table provided for those under training, and to be limited to vegetable diet. At the end of three years Daniel and his three companions appeared before the king, who found that they excelled all the others who had been educated with them, and thereupon promoted them to a place in his court. Henceforth, whenever the prince tested them, they proved superior to "all the diviners, and wise men, that were in all his kingdom" (i, 7-20). Soon afterwards—either in the second or in the twelfth year of Nabuchodonosor's reign—Daniel gave a signal proof of his marvellous wisdom. On the failure of all the other wise men, he repeated and interpreted, to the monarch's satisfaction, the king's dream of a colossal statue which was made up of various materials, and which, on being struck by a stone, was broken into pieces, while the stone grew into a mountain and filled the whole earth. On this account, Daniel in Babylon, as Joseph of old in Egypt, rose into high favour with the prince, who not only bestowed on him numerous gifts, but also made him ruler of "the whole province of Babylon" and chief governor of "all the wise men". At Daniel's request, too, his three friends received important promotions (ii). The next opportunity afforded Daniel to give proof of his wisdom was another dream of Nabuchodonosor which, once more, he alone was able to interpret. The dream was of a mighty tree concerning which the king heard the command given that it should be cut down, and that "seven times" should "pass over" its stump, which had been left standing. This, explained Daniel, portended that in punishment of his pride the monarch would for a while lose his throne, be bereft of his reason, imagining himself an ox, and live in the open fields, but be again restored to his power, finally convinced of the supreme might and goodness of the Most High. With holy freedom, although in vain, the Prophet exhorted the king to forestall such punishment by atoning for his sins by deeds of mercy; and Daniel's prediction was fulfilled to the letter (iv). For a parallel to this, see Abydenus' account (second century B.C.) quoted in Eusebius (Præp. Evang. IX, xl).

Almost that is known about the Prophet Daniel is from the Book of Daniel. He was a member of the tribe of Judah (1:6), and of noble, perhaps royal, descent (1:3 <ref>see also Josephus, ''Antiquities of the Jews'', Book 10, chapter 10, § 1 (186-189).</ref>) In his youth, about fourteen years old, he together with three other youths of equal rank named Ananiah, Mishael and Azariah, was carried captive to Babylon by Nebuchadnezzar/Nabuchodonosor, in the third/fourth year of the reign of Jehoiakim (606/605 B.C.). There, Daniel and Ananiah, Mishael and Azariah were entrusted to the care of Ashpenez, the king's chief [[eunuch]], to be educated in the language and learning of the "Chaldeans", the professors of divination, magic, and astrology in Babylon (1:3-4). Jewish tradition has inferred from this passage that Daniel and his companions were made eunuchs; but this cannot be proved; the chief of the eunuchs was charged with training these Jewish youths, among others, to prepare them to enter the king's service (1:5). Daniel was given the new name of Belteshazzar/Baltassar (Babylonian ''Balâtsu-usur'', "Bel protect his life"), and Ananiah, Mishael, and Azariah similarly were given the new names of Shadrach/Sidrach, Meshach/Misach, and Abednego/Abdenago. Daniel/Belteshazzar in agreement with them, asked for and obtained permission to not use the special food and wines from the royal table provided for all those in training, but to be limited to a vegetable diet and water only. After 10 days they appeared better fed and healthier than the other youths. At the end of three years (1:5) Daniel and his three companions appeared before the king, who found they excelled all the others who had been educated with them, and he promoted them to a place in his court. Whenever the prince tested them, they proved superior to "all the diviners, and wise men, that were in all his kingdom" (1:7-20). After this—in the twelfth year of King Nebuchadnezzar/Nabuchodonosor, in the second year of his reign over King Zedekiah of Judah—Daniel manifested his gift of wisdom. After the failure of all the other wise men, he prayed, and then described and interpreted the king's dream of a colossal statue made of gold, silver, bronze, iron and clay, which, when struck by a stone shaped without hands, was broken into pieces and blown away, and the stone grew into a mountain that filled the whole earth. The king was satisfied, and Daniel in Babylon, as Joseph of old in Egypt, rose into high favour with him. Nebuchadnezzar/Nabuchodonosor bestowed on him numerous gifts, and in addition made him ruler of "the whole province of Babylon" and chief governor of "all the wise men". At Daniel's request, his three friends also received important promotions (chapter 2). Further proof of his wisdom was another dream of Nebuchadnezzar/Nabuchodonosor which he alone was able to interpret. The dream of a mighty tree, and the king heard the command given to cut it down, and that "seven times" should "pass over" its stump, which had been left standing. Daniel explained that this portended that in punishment of his pride the monarch would for a while lose his throne, be deprived of his reason, imagine himself an ox, and live in the open fields, but be again restored to his power, finally convinced of the supreme might and goodness of the Most High. The Prophet exhorted the king to forestall such punishment by atoning for his sins with deeds of mercy (''atoning for his sins with '''works'''''  <ref>"deeds of mercy/works"—Compare [http://biblehub.com/multi/daniel/4-27.htm Daniel 4:27], [http://biblehub.com/multi/ezekiel/18-21.htm Ezekiel 18:21], [http://www.biblegateway.com/passage/?search=tobit%2012:9&version=DRA Tobit 12:9a], [http://www.biblegateway.com/passage/?search=1john%203:17-22&version=DRA 1 John 3:17-22], [http://www.biblegateway.com/passage/?search=james%202:14-26&version=DRA James 2:14-26] and [http://www.biblegateway.com/passage/?search=matthew%2025:31-46&version=DRA Matthew 25:31-46]. The [[Book of Tobit]] is rejected as ''obviously'' apocryphal in part because of the text: "For almsgiving delivers from death, and it will purge away every sin". This counsel, the same counsel the Prophet Daniel gave to the king, is condemned as false Catholic doctrine by Protestant teaching, yet the book of Daniel 1–12, which includes chapter 4, is fully accepted by Protestant Christians as the inspired word of God in the Protestant Bible, along with the books of Ezekiel and James, 1 John and Matthew. Jesus himself in Matthew teaches the absolute necessity of good works. See

*[http://carm.org/why-apocrypha-not-in-bible CARM Christian Apologetics & Research Ministry: Reasons why the Apocrypha does not belong in the Bible, by Ryan Turner] (carm.org)</ref>); but he did not listen to the word of God taught by the Prophet, and Daniel's prediction was fulfilled to the letter (chapter 4). For a parallel to this, see Abydenus' account (second century B.C.) quoted in Eusebius (Præp. Evang. IX, xl).<ref>[http://www.tertullian.org/fathers/eusebius_pe_06_book6.htm Eusebius of Caesarea: ''Praeparatio Evangelica'' (Preparation for the Gospel). Tr. E.H. Gifford (1903) -- Book 6]</ref>

Nothing is expressly said as to what became of Daniel upon the death of Nabuchodonosor (561 B.C.); it is simply intimated in Daniel, v, 11 sqq., that he lost his high office at the court and lived long in retirement. The incident which brought him to public notice again was the scene of revelry in Baltasar's palace, on the eve of Cyrus's conquest of Babylon (538 B.C.). While Baltasar (Heb. Belsh’aççar, corresponding to the Babyl. Balâtsu-usur, "Bel protect the king") and his lords feasted, impiously drinking their wine from precious vessels which had been taken from the Temple at Jerusalem, there appeared the fingers of a man writing on the wall: "Mane, Thecel, Phares". These mysterious words, which none of the king's wise men was able to interpret, were explained by Daniel, who at length had been summoned, and who for his reward became one of the three chief ministers in the kingdom. The prophet, now at least eighty years of age, remained in that exalted position under Darius the Mede, a prince possibly to be identified with Darius Hystaspes (485 B.C.). Darius, moreover, thought of setting him over all the kingdom (vi, 4), when Daniel's fellow-officers, fearing such an elevation, sought to compass his ruin by convicting him of disloyalty to the Crown. They secured from the king a decree forbidding anyone, under penalty of being cast into the lions' den, to ask any petition of either god or man, except the monarch, for thirty days. As they had anticipated, Daniel nevertheless prayed, three times a day, at his open window, towards Jerusalem. This they reported to the king, and they forced him to apply the threatened punishment to the violator of the decree. Upon Daniel's miraculous preservation in the lions' den, Darius published a decree that all in his realm should honour and revere the God of Daniel, proclaiming that He is "the living and eternal God". And so Daniel continued to prosper through the rest of the reign of Darius, and in that of his successor, Cyrus the Persian (vi).

After the death of Nebuchadnezzar/Nabuchodonosor (561 B.C.), the book simply intimates in Daniel, 5:11 ''and following'', that he lost his high position at the court and lived long in retirement. But afterward, at the scene of revelry in Belshazzar/Baltasar's palace, on the eve of Cyrus's conquest of Babylon (538 B.C.), while Baltasar (Hebrew ''Belsh’aççar'', corresponding to Babylonian ''Balâtsu-usur'', "Bel protect the king") and his lords feasted, impiously drinking their wine from precious vessels which had been taken from the Temple at Jerusalem, there appeared the fingers of a man writing on the wall: "Mane, Thecel, Phares". None of the king's wise men was able to interpret these mysterious words, which Daniel, who at length had been summoned, translated and explained. For his reward Belshazzar, the second in the kingdom ([[Nabonidus]] was first in rank), made Daniel the third ruler in the kingdom [http://biblehub.com/multi/daniel/5-29.htm Daniel 5:29.] The prophet, now at least eighty years of age, remained in that exalted position under Darius the Mede, possibly to be identified with Darius Hystaspes (485 B.C.) though some disagree. When Darius thought of setting Daniel over all the kingdom (6:4), Daniel's fellow-ministers of state, fearing such an elevation, sought his ruin by convicting him of disloyalty to the Crown. They secured from the king a decree forbidding anyone to ask any petition of either god or man, except the monarch, for thirty days, under penalty of being cast into the lions' den. Daniel nevertheless prayed, three times a day, at his open window, towards Jerusalem. They reported this to the king, and coerced him into applying the threatened punishment for violation of the decree. When Darius saw Daniel's miraculous preservation in the lions' den, he published a decree that all in his realm should honour and revere the God of Daniel, proclaiming that He is "the living and eternal God". Daniel continued to prosper through the rest of the reign of Darius, and in that of his successor, Cyrus the Persian (chapter 6).

Such, in substance, are the facts which may be gathered for a biography of the Prophet Daniel from the narrative portion of his book (i-vi). Hardly any other facts are contributed to this biography from the second, and more distinctly apocalyptic, portion of the same work (vii-xii). The visions therein described represent him chiefly as a seer favoured with Divine communications respecting the future punishment of the Gentile powers and the ultimate setting up of the Messianic Kingdom. These mysterious revelations are referred to the reigns of Darius, Baltasar, and Cyrus, and as they are explained to him by the Angel Gabriel from an ever clearer disclosure of what is to happen in "the time of the end". In the deuterocanonical appendix to his book (xiii-xiv), Daniel reappears in the same general character as in the first part of his work (i-vi). Chapter xiii sets him forth as an inspired youth whose superior wisdom puts to shame and secures the punishment of the false accusers of the chaste Susanna. The concluding chapter (xiv), which tells the history of the destruction of Bel and the dragon, represents Daniel as a fearless and most successful champion of the true and living God. Outside of the Book of Daniel, Holy Writ has but few references to the prophet of that name. Ezechiel (xiv, 14) speaks of Daniel, together with Noah and Job, as a pattern of righteousness and, in chapter xxviii, 3, as the representative of perfect wisdom. The writer of the First Book fo the Machabees (ii, 60) refers to his deliverance out of the mouth of the lions, and St. Matthew (xxiv, 15) to "the abomination of desolation, which was spoken of by Daniel the prophet". As might well be expected, Jewish tradition had been busy with completing the meagre account of Daniel's life as supplied by the Sacred Scriptures. Allusion has already been made to the tradition of the Jews, accepted by many Fathers of the Church, which states that he was made a eunuch in Babylon. Other Jewish traditions represent him as refusing divine honours proffered to him by Nabuchodonosor; they explain the reason why he was not forced with his three friends to worship that prince's statue in the plain of Dura (Daniel 3), he had been sent away by the king, who wanted to spare Daniel's life, for he knew full well that the prophet would never agree to commit such an act of idolatry; they give many fanciful details, as for instance concerning what happened to Daniel in the lions' den. Others endeavour to account for what they assume to be a fact, viz. that Yahweh's devout prophet did not return to God's land and city after the decree of restoration issued by Cyrus; while others again affirm that he actually went back to Judea and died there. Hardly less incredible and conflicting legends concerning Daniel's life and place of burial are met with in Arabic literature, although his name is not mentioned in the Koran. During the Middle Ages there was a widespread and persistent tradition that Daniel was buried at Susa, the modern Shuster, in the Persian province of Khuzistan. In the account of his visit to Susa in A.D. 1165, Rabbi Benjamin of Tudela narrates that Daniel's tomb was shown him in the façade of one of the synagogues of that city; and it is shown there to the present day.

 

These are the only facts which may be gathered for a biography of the Prophet Daniel from the narrative portion of his book (1–6). Few other facts can be drawn from the second, distinctly apocalyptic, portion of the book (7–12). The visions there represent him chiefly as a seer favored with Divine communications about the future punishment of the Gentile powers and the ultimate setting up of the Messianic Kingdom. These revelations are given in the reigns of Darius, Belshazzar/Baltasar, and Cyrus, and are explained to him by the Angel [[Gabriel (archangel)|Gabriel]] in increasingly clearer disclosures of what is to happen in "the time of the end". In the deuterocanonical appendix to his book (13–14), Daniel reappears in the same general character as in the first part of his work (1–6). Chapter 13 sets him forth as an inspired youth whose superior wisdom puts to shame and secures the punishment of the false accusers of the chaste Susanna. The concluding chapter (14) represents Daniel as a fearless and most successful champion of the true and living God, telling the history of the destruction of two Babylonian idols, Bel and the dragon. Outside of the Book of Daniel, the Bible has few references to the prophet of that name. Ezechiel (14:14) speaks of Daniel, together with Noah and Job, as a pattern of righteousness and, in chapter 28:3, as the representative of perfect wisdom. The writer of the First Book of Maccabees (2:60) refers to his deliverance out of the mouth of the lions, and St. Matthew (24:15) to "the abomination of desolation, which was spoken of by Daniel the prophet". Jewish tradition had been attempting to complete the meagre account of Daniel's life as supplied by the Sacred Scriptures. The tradition of the Jews, accepted by many Fathers of the Church, states that he was made a eunuch in Babylon. Other Jewish traditions represent him as refusing divine honors proffered to him by Nebuchadnezzar/Nabuchodonosor; they explain the reason why he was not forced with his three friends to worship that prince's statue in the plain of Dura (Daniel 3), was that he had been sent away by the king, who wanted to spare Daniel's life, for he knew full well that the prophet would never agree to commit such an act of idolatry; they also give many fanciful details, as for instance concerning what happened to Daniel in the lions' den. Others endeavour to account for what they assume to be a fact, that Yahweh's devout prophet apparently did not return to God's land and city after the decree of restoration issued by Cyrus; while others again assert that he actually went back to Judea and died there. Equally incredible and conflicting legends concerning Daniel's life and place of burial are found in Arabic literature, although his name is not mentioned in the Koran. During the Middle Ages a widespread and persistent tradition held that Daniel was buried at Susa, the modern Shuster, in the Persian province of Khuzistan. In the account of his visit to Susa in A.D. 1165, Rabbi Benjamin of Tudela narrates that Daniel's tomb was shown him in the façade of one of the synagogues of that city; and it is shown there to the present day.

===The text===

===The text===