WHO WROTE:  Daniel.  Anyone thinking that Daniel was not the writer of this Book will have a bigger problem when they attempt to argue about that with our Lord, Who gave the credit to Daniel in Matthew 24:15 and Mark 13:14.

 

Any disputes regarding the genuineness of this Book (especially disputed by Eichhorn and Bertholdt, who conceived it to have been written by more than one author), should be put away when you discover that Jesus Himself affirmed It (Mat. 24:15; see also Mat. 21:44 where Jesus refers to Daniel’s “stone” as being Himself).  If you do not believe Jesus you have bigger problems than believing this Book to be genuine.  The prophet Ezekiel also affirms this Book (Eze. 14:14, 20; 28:3).

 

With the exception of the neo-Platonist Porphyry, a Greek non-Christian philosopher of the 3rd Century A.D., the genuineness of the Book of was denied by no one until the rise of the deistic movement in the 17th century.

 

According to the “Cyclopedia of Biblical, Theological and Ecclesiastical Literature:”  “The oldest known opponent of it is the heathen philosopher Porphyry, in the third century of the Christian era.  The greater the authority in which the book of Daniel was held at that time by both Jews and Christians in their various controversies, the more was he anxious to dispute that authority, and he did not disdain to devote one whole book (the twelfth) -- out of the fifteen which he had composed against the Christians -- to that subject alone.  He there maintains that the author of the book of Daniel was a Palestinian Jew of the time of Antiochus Epiphanes, that he wrote it in Greek, and fraudulently gave to past events the form of prophecies.  Porphyry was answered by Eusebius of Caesarea, Methodius of Tyre, and Apollinaris of Laodicea.  But their works, as well as that of Porphyry himself, are lost; and we know the latter only from the numerous quotations and refutations in the Commentary of Jerome.

 

“Porphyry found no successor in his views until the time of the English deists, when Collins attempted to attack the authenticity of Daniel, as was done by Semler in Germany.  After this a few critics, such as J. D. Michaelis and Eichhorn, disputed the authenticity of the first six chapters.  The learned Swiss, Corrodi (Freimuth. Versuch, etc., Berlin, 1783), went still further, and, reviving the views of Porphyry, questioned the genuineness of the whole book. The question of the authenticity of the book is discussed in most of the later commentaries, and specially by Hengstenberg (Die Authentie der Daniel erwiesen, 1831, translated by Ryland, Edinb. 1847, 8vo), Havernick (Neue krit. Untersuch. Hamb. 1838, 8vo), Delitzsch (in Herzog’s Encyklopadie, s.v. 1854), Keil (Lehrb. der Ein. in der A. T.Frank. 1853, 8vo), Davidson (Introduction to the O.T. 2, Lond. 1846, 8vo, who maintain the affirmative; and by Bleek(Berl. theolog. Zeitschr. 3, 1822), Bertholdt (Einleit. Erlang. 1814), Lucke (Versuch einer vollstind. Einl. 2d ed. Bonn. 1852), and De Wette (Einlit. 7th ed. Berl. 1852), who deny its authenticity.  See Ewald (Die Proph. d. Alt. Bund. 2:559 sq.).”

 

Also, according to the “Cyclopedia of Biblical, Theological and Ecclesiastical Literature:”  “An important hint of the existence of the book in the time of Alexander is found in Josephus (Ant. 11:8, 4), according to which the prophecies of Daniel had been pointed out to that king on his entrance into Jerusalem.  It is true that the fact may have been somewhat embellished in its details by Josephus, yet is it historically undeniable that Alexander did bestow great favors on the Jews, a circumstance which is not easily explained without granting the fact recorded by Josephus to be true. . . The first book of the Maccabees, which is almost contemporary with the events related in it, not only presupposes the existence of the book of Daniel, but actually betrays acquaintance with the Alexandrian version of the same (1Ma. 1:54).” 

 

That Daniel is the writer of this Book is also testified to in the Book Itself:  Daniel 7:1 & 28; 8:2; 9:2; 10:1 & 2; 12:4 & 5.  In the first seven Chapters, Daniel is spoken of historically (Dan. 1:8-21; 2:14-49; 4:8-27; 5:13-29; 6:2-28; 7:1-2); whereas, in the last five Chapters he appears personally as the writer (Dan. 7:15-28; 8:1-9:22; 10:1-19; 12:5).

 

 

WHAT TIME PERIOD IS COVERED:  B.C. 626 - Second Coming Of Christ.

 

 

WHEN WRITTEN:  After B.C. 583.

 

 

INTRODUCTION:  From Chapter 2:4b to Chapter 7:26, the Book was written in Aramaic; while the rest is written in Hebrew.  The reason is that the original Hebrew sections were lost and, in its place, the Aramaic version, which was written in about B.C. 300, was used to cover what was lost.  The form of Aramaic is almost exactly the same as that which is also found in portions of the Book of Ezra.  The Aramaic of this period might properly be called the Babylonian-Persian Aramaic, with some exceptions.

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The Hebrew language used in the Book of Daniel is earlier Hebrew than the Hebrew that is used in the Second Century B.C. “Dead Sea Scrolls” Hebrew.  In regards to the Aramaic language used in the Book, it is determined as being “Imperial Aramaic,” which was used around B.C. 600 to 330.  What is interesting about the Aramaic language, is that those who claim the Book of Daniel could not have been written before the historical events transpired, since they are so accurate (God inspired maybe), proves that it was written before those events, because the Aramaic language died out before those events. 

 

The exact time of Daniel’s birth is not known, but based on the chart of the Kings and king Nebuchadnezzar’s astrological setting of his reign, Daniel was born at about B.C. 603.  Although some Bible commentators believe Daniel was taken to Babylon in about B.C. 605 when he was but a teenager.

 

The Book of Daniel is ranked third by the Jews in the divisions of their Bible and called the “Hagiographa,” meaning, “holy writings, by the Seventy” (Hebrew: “Khethubim”).  It consists of two distinct parts.  The first part, consisting of the first six Chapters is chiefly historical; while the second part, consisting of the remaining six chapters, is chiefly prophetical.

 

According to Second Chronicles 36:20 the Book of Daniel occurred during the captivity of the remnant of Israel (the southern kingdom; the northern being in captivity in Assyria already) in Babylon.

 

“There is need of a much closer study of the Word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.  We may have less to say in some lines, in regard to the Roman power and the Papacy, but we should call attention to what the prophets and apostles have written under the inspiration of the Spirit of God.  The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of Heaven and His Law are to be exalted.”  Letter 57, 1896; Counsels to Writers and Editors, p. 65.

 

In Daniel, Chapter One, we have Daniel, who was without fault, taken as a captive into Babylon, and he is tempted with appetite.  Jesus, Who was guiltless, left His Heavenly home, to be tempted of the Devil, with the first temptation being upon appetite.  In Daniel, Chapter Two, we have the image of a man, and this image falls buy a stone being dashed against its feet.  Therefore, Satan knows that when Jesus Comes, this is The Stone that is to destroy him.  Therefore, Satan’s second temptation is to have Jesus fall from the temple; or in other words, Jesus, You fall upon the stone instead (Mat. 4:6; Luke 4:11).  In Daniel, Chapter Three, the three companions of Daniel were to bow down and worship the image.  Satan’s third temptation was to have Jesus worship him.

 

In Daniel, Chapter Four, we have the dream of a large tree that represented Nebuchadnezzar’s kingdom; and all the birds came to lodge in it.  But God tells him that his tree (kingdom) will not last forever.  But there is a Tree (Kingdom), the tree of Calvary, that will set up a Kingdom that will last forever (Mat. 13:31-32), the Kingdom of Christ; and all the redeemed will dwell there forever.  In Daniel, Chapter Five, we have the writing on the wall, meaning your kingdom is finished.  And Cyrus, who is a type of Christ, came from outside the city walls, dried up the river Euphrates, and opened the city gates.  Christ was crucified outside the city of Jerusalem, descended into the grave, in order to open the gates of hell, to set the captives free (Isa. 61:1; Luke 4:18).

 

In Daniel, Chapter Six, we have Daniel in the lion’s den, with a stone placed over the den, and sealed with the seal of the king and his court.  For the “stone” see Matthew 27:60; Mark 15:46; Luke 24:2; John 20:1.  For the “sealing” see Matthew 27:65-66.  Or, in other words, make sure he cannot come up out of that den.  This passage is none other than the foretelling of the conditions before the resurrection of Jesus Christ.

 

In Daniel, Chapter 7, equals Jesus as High Priest; Chapter 8, equals Jesus cleansing of the Heavenly Sanctuary; Chapter 9, equals the foretelling of the Close of probation; while Daniel, Chapters 10 & 11, & 12, tells us of Jesus standing up, probation is closed and Jesus delivers His people.  In other words, The Book of Daniel, Chapters 1-6, is the foretelling of Christ’s ministry on earth, and Chapters 7-12 are prophecies of Christ’s ministry in Heaven.

 

In a side note, the parts of the Old Testament not written in Hebrew are, namely, Ezra 4:8 through 6:18; Ezra 7:12-26; Jeremiah 10:11; Daniel 2:4 through 7:28, which are written in Aramaic (the so-called Chaldee), a related dialect, which, after the Exile, gradually displaced Hebrew as the spoken language of the Jews.  The ancient Hebrew text was “unpointed,” i.e., without the vowel-marks now in use.  These are due to the labors of the Masoretic scholars (after the 6th Century A.D.).

 

The future history of earth is laid out in the Book of Daniel, proving unquestionably, through the gift of prophecy, that there is a God in Heaven.  Here is a quick breakdown:

 

Daniel, Chapter 2 = Babylon; Media-Persia; Greece; Rome; (Second Coming) God’s Kingdom Established.

Daniel, Chapter 7 = Babylon; Media-Persia; Greece; Rome; God’s Judgment; which leads to the New Earth.

Daniel, Chapters 8 & 9 = Media-Persia; Greece; Rome; Purification of the Heavenly Sanctuary.

Daniel, Chapters 10-12 = Media-Persia; Greece; Rome; (Michael Stands Up) Close of Probation; Second Coming of Christ.

 

It is interesting to note that these visions of Daniel, which are turned into prophecy, are different from the normal prophecies given to prophets of the past.  Those messages were given as “the Word of the Lord,” and easily understood and clear.  Or they were filled with symbols that are true to life; such as Joseph’s dream of famished animals, indicating a coming famine.  And classical prophecies were usually dependent upon the fulfillment of humanities response to the conditions given in the prophecy.  Whereas, along with Joseph’s dream and Daniel’s, these events were going to come about regardless of humanities involvement.  However, Daniel’s visions go a bit further, in that his creatures had to be spiritually understood.  Just as Jesus’ parables had to be broken down by the spiritually minded.

 

“In the annals of human history the growth of nations, the rise and fall of empires, appear as dependent on the will and prowess of man.  The shaping of events seems, to a great degree, to be determined by his power, ambition, or caprice.  But in the Word of God the curtain is drawn aside, and we behold, behind, above, and through all the play and counterplay of human interests and power and passions, the agencies of the all-merciful One, silently, patiently working out the counsels of His Own Will.”  Education, p. 173.

 

“Since 1798 the Book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.”  GC:356.

 

“[521] The Bible was designed to be a guide to all who wish to become acquainted with the Will of their Maker.  God gave to men the sure Word of prophecy; angels and even Christ Himself came to make known to Daniel and John the things that must shortly come to pass.  Those important matters that concern our salvation were not left involved in mystery.  They were not revealed in such a way as to perplex and mislead the honest seeker after truth.  Said the Lord by the prophet Habakkuk:  ‘Write the vision, and make it plain. . . that he may run that readeth it.’  Habakkuk 2:2.  The Word of God is plain to all who study It with a prayerful [522] heart.  Every truly honest soul will come to the light of truth.”  GC:521-522.

 

An archaeological discovery that helps to confirm that the Book of Daniel is trustworthy, is the “Nebo-Sarsekim Tablet,” which refers to the chief eunuch, “Nebo-Sarsekim,” who is also mentioned in Jeremiah 39:3.  Thus, this tablet affirms its use in a Babylonian context in both Jeremiah and Daniel 1:3, where Ashphanez is identified as a chief eunuch.  Another would be the “Babylonian Chronicle 5,” which is also known as the “Jerusalem Chronicle,” which records the events from B.C. 605-595, the early years of Nebuchadnezzar’s Reign.  This Chronicle is thought to be describing the captured Israelies (including Daniel) being taken back to Babylon.

 

Another Archaeological discovery is the “Nabonidus Chronicle,” which describes the final years of King Nabonidus’ reign and the fall of Babylon to the Persians.  It also affirms the accounts given in the Book of Daniel, Chapter Five, and of the historian Herodias’ account, where he records the lowering of the Euphrates River in order to enter into Babylon.  He also states that it was during a festival that was taking place at the time; both lining up with the Biblical accounts.  And of course, there is “The Cyrus Cylinder,” which gives accounts of Daniel prospering during the time of “king Darius the Mead,” and the reign of “Cyrus the Persian.”

 

Lastly, the “Dead Sea Scrolls” themselves contain fragments (4Q114- 4Q DNC) of parts of the Book of Daniel (10:5-9 & 13-16).

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