Dan 1:1-2:4 | TNotes | STEP | Book of Daniel — Quick facts: Purpose: To demonstrate God’s sovereignty over all, including powers apathetic or antagonistic toward him Author: Likely Daniel Date: Around 605–535 BC Setting: Babylon, beginning with the first wave of exiles from Judah and ending around the time of Cyrus’s decree allowing Jews to return home Book of Daniel — Overview: Setting In 605 BC , Nebuchadnezzar II of Babylon (605–562 BC ) attacked Jerusalem and took some Israelites as captives back to Babylon, including some of the young men of Judah’s royal family (1:1-4 ). In this historic event, God began sending his people into exile as he had warned he would do. The Israelites had broken faith with God by breaking his covenant (Deut 28:36 , 64 ; Jer 11:1-17 ; 25:11-12 ; 29:10-11 ). Through the mighty king Nebuchadnezzar, God judged his people Israel (Jer 25:9 ). During that time, Daniel and his friends began a process of enculturation ordered by Nebuchadnezzar that threatened to absorb them into a pagan way of life while effectively neutralizing their identity as the Lord’s holy people (see Exod 19:5-6 ). Meanwhile, the Babylonians continued to devastate Judah and Jerusalem. In 597 BC , more Israelites were taken to Babylon, and in 586 BC , Jerusalem was destroyed. After 586 BC , Judah was no longer a nation; God’s people were totally helpless and hopeless. At this low point in their existence, God’s people became the tail of the nations, not their head (see Deut 28:13 , 44 ). It seemed that they might simply be absorbed into Babylon and disappear from the stage of history. The promise that Abraham’s descendants would be a blessing to all nations seemed hopelessly in default (Gen 12:1-3 ). The great Gentile superpowers of the ancient Near East, first Assyria and then Babylon, ruled the world. What would happen to Israel in exile? What would become of God’s promises to Abraham, Isaac, Jacob, Moses (Exod 19–20 ), and David (2 Sam 7:1-29 )? Would God act on the basis of his words of hope through his prophets? How would God rescue his people from exile? Daniel maintained his integrity, honored his people, and glorified his God through the reigns of several Babylonian kings to the end of the Babylonian Exile. As God’s people endured the “death of exile” (Ezek 37 ), God showed Daniel visions of the future, when a coming King would receive power and reign forever. In 539 BC , Cyrus of Persia shook the world by invading Babylon, gaining entrance into the capital city, and subduing it and its blasphemous ruler, Belshazzar, just as the prophet Isaiah had predicted he would (Isa 44:26–45:7 ). Daniel witnessed the decree that the captive peoples could return to their homes (see Ezra 1:2-4 ). This fulfilled Jeremiah’s prophecy (Jer 25:11-12 ; 29:10-11 ) and answered Daniel’s prayer earlier that same year (Dan 9:1-19 ). After seventy years of servitude, God’s people were being restored. The Lord gave his holy people encouragement for the future through Daniel by painting the canvas of history with visions and dreams. God spoke to give his people new hope as they faced a threatening future. Summary The book of Daniel covers the period from 605 BC to around 535 BC . Chapters 1–6 feature events and stories that demonstrate God’s faithfulness to Daniel and his friends as they remained faithful to God and his law. Three times, the Hebrew captives were faced with royal decrees that went against God’s law (chs 1 , 3 , 6 ); all three times, they exhibited wisdom while obeying God, and he saved them from harm. Three times, God spoke through Daniel to interpret revelations he had given to pagan kings (chs 2 , 4 , 5 ). Daniel’s words and subsequent events showed that God wields ultimate power and authority on earth. In chapters 7–12 , the focus shifts to God’s sovereignty over the course of history. Chapter 7 uses animal symbolism to tell the same story found in chapter 2 : World history will culminate in the establishment of God’s Kingdom, but first there will be fierce opposition to God and his purposes. Chapter 8 highlights the roles of Persia and Greece, culminating in the acts of a wicked ruler who opposes God’s people. Chapter 9 features Daniel’s marvelous prayer that is inspired by Jeremiah’s prophecy of seventy years of servitude (9:1-2 ). The prayer touched God’s heart and helped to end the Exile. As a result of the prayer, the angel Gabriel is sent to Daniel to reveal the coming seventy sets of seven, an overview of God’s plan to establish his people and deal with their oppressors. In chapters 10–12 , the book concludes with a final vision that portrays history from the third year of Cyrus (536 BC ), to the time of Greece and Rome, and on to the time of the resurrection. Daniel was faithful to his calling, and God promises that he will be raised in the end (12:13 ). Authorship and Date Scholars have endlessly debated the date at which the book of Daniel was put into its final form. Most conservative scholars argue that Daniel wrote the book in the late 500s BC . The book claims to be predictive prophecy (2:29-31 ; 4:24 ; 7:1–12:13 ), and the author places Daniel in the 500s (2:1 ; 5:1 ; 10:1 ). The book displays excellent knowledge of Babylonian history, although some historical issues do arise. Other scholars argue for dating the book around 164 BC , primarily because Daniel describes events down to about that time—the predictions in 11:1-35 are thought to be much too detailed about events that occurred between 190 and 164 BC to have been given 300 years beforehand. There are problems with ruling out an early date for the book, however. Above all, the book in its present form is clearly attributed to Daniel alone; a late date assumes that Daniel could not have been the author. If Daniel himself did not write the predictive prophecies, then the book’s claims lack the integrity demanded of one of God’s inspired prophets and would have faced difficulty being accepted into the Hebrew canon. One of the major claims of Daniel is that God can predict the future (2:27-29 ; 10:21 ). Without denying that the precision of detail is remarkable, these predictions should not be assumed to be impossible: Who is to say with what detail God may reveal the future to his prophets? Daniel’s visions also have characteristics of apocalyptic literature. Apocalyptic literature was especially popular among Jewish writings of the intertestamental period (after 400 BC ), so it has been said that the book could not have been written prior to that time. However, recent studies have argued that apocalyptic thinking is present in biblical books from the exilic period. Therefore it is possible to think of Daniel as serving as a model for the later apocalypses. In summary, it is not implausible to view the book of Daniel as having been written in the 500s BC by Daniel himself. The arguments for later authorship are not without problems, and the traditional viewpoint is consistent with the book’s character as inspired predictive prophecy. Daniel as Literature Daniel contains history, but it contains much more. It teaches the theological lessons of history by going behind earthly events to demonstrate their true meaning and significance. It shows God’s hand and plan in history by the way it reports events. Daniel as Wisdom Literature. Daniel is a book of wisdom intended to make God’s people wise in God’s ways. The wise person is purified through suffering, seeks the path of righteousness, and leads others into that way (11:33-35 ; 12:3 ). The wise person knows that God Most High is the God of gods, that he holds the future in his hands, and that he can rescue his people from any danger (3:16-18 ; 6:21-22 ; 12:1-3 ). Daniel as Apocalyptic Literature. Certain parts of Daniel belong to a genre called apocalyptic literature ( apocalyptic comes from the Greek word apokalupsis , meaning “revelation”). This genre pulls back the curtain of earthly history and reveals the activity of God, angels, and other spiritual powers behind the scenes. These activities affect historical events on the earth. Apocalyptic literature reveals reality by using rich symbolic language such that statues, animals, or horns can represent such things as kings, kingdoms, and persons. It is important to interpret apocalyptic literature according to what its imagery intends. What is the reality and truth behind the imagery? The literary context and the historical background of a passage must be examined in order to properly interpret its symbolism. Sometimes the insights needed to interpret the imagery are found within the text (7:1-14 , 16-17 , 23-25 ). In other cases, a study of the social, political, military, or cultural milieu will yield helpful insights. For instance, studying the history of Babylon can be helpful in understanding why a certain image for Babylon (a golden head or a lion) is fitting. By going behind earthly events to demonstrate their true meaning, the book of Daniel teaches a number of theological lessons. The Text of Daniel The ancient Greek version of Daniel and the Latin Vulgate include three passages not found in the Hebrew manuscripts. These passages are included in Roman Catholic and Orthodox editions of the Bible, but not in Protestant editions. Meaning and Message Daniel’s major theme is that God is sovereign: He will accomplish his purposes for humanity and all of creation. History is on an inexorable march toward the Kingdom of God, in which God’s sovereignty will be fully realized. God judges and rescues his people, controls history as he pleases on a universal scale, and raises up or brings down pagan kingdoms and kings. He decided when to conclude the Exile (9:18-19 ), and he defeats and controls the powers of evil (4:30 , 32 ; 7:8 , 20-21 ; 10:13 ; 11:28 , 30-32 ). Heavenly powers bow to him (3:28 ; 4:23 , 35 ; 5:5 ; 6:21 ; 8:16 ; 9:21 ; 10:5 , 13 ; 12:1 ), and he has the power to raise the dead (12:1-3 ). His wisdom controls all things (3:18 ; 11:35 ). He chooses and approves of those who are beloved and highly esteemed in his eyes (9:23 ; 10:11 , 19 ). God establishes his Kingdom over all the earth forever, and his people will rule over it with their King, the Son of Man (7:13 , 22 ; see Ps 110:1 ; Matt 24:27-44 ; 25:31 ; 26:2 , 64 ; Mark 14:62 ; Rev 1:7 ). Summary for Dan 1:1: 1:1–6:28 The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves. Summary for Dan 1:1-21: 1:1-21 God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12 ; 29:10 ). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile. Summary for Dan 1:1-2: 1:1-2 These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile. 1:1 Prior to this siege, Jehoiakim (609–598 BC ) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6 ; 2 Chr 36:5-8 ; Jer 25 ). The exile and captivity of Daniel and his friends in 605 BC prefigure the exile of the rest of the nation in 597 and 586 BC (see 2 Kgs 24:1–25:21 ). The Lord employed King Nebuchadnezzar of Babylon as his unwitting servant to accomplish his ends (cp. Jer 25:9 ; 27:6 ).

Book of Daniel — Quick facts:

Purpose: To demonstrate God’s sovereignty over all, including powers apathetic or antagonistic toward him

Author: Likely Daniel

Date: Around 605–535 BC

Setting: Babylon, beginning with the first wave of exiles from Judah and ending around the time of Cyrus’s decree allowing Jews to return home

Book of Daniel — Overview:

Setting
In 605 BC, Nebuchadnezzar II of Babylon (605–562 BC) attacked Jerusalem and took some Israelites as captives back to Babylon, including some of the young men of Judah’s royal family (1:1-4 ^a). In this historic event, God began sending his people into exile as he had warned he would do. The Israelites had broken faith with God by breaking his covenant (Deut 28:36 ^b, 64 ^c; Jer 11:1-17 ^d; 25:11-12 ^e; 29:10-11 ^f). Through the mighty king Nebuchadnezzar, God judged his people Israel (Jer 25:9 ^g). During that time, Daniel and his friends began a process of enculturation ordered by Nebuchadnezzar that threatened to absorb them into a pagan way of life while effectively neutralizing their identity as the Lord’s holy people (see Exod 19:5-6 ^h).
Meanwhile, the Babylonians continued to devastate Judah and Jerusalem. In 597 BC, more Israelites were taken to Babylon, and in 586 BC, Jerusalem was destroyed. After 586 BC, Judah was no longer a nation; God’s people were totally helpless and hopeless. At this low point in their existence, God’s people became the tail of the nations, not their head (see Deut 28:13 ⁱ, 44 ^j). It seemed that they might simply be absorbed into Babylon and disappear from the stage of history.
The promise that Abraham’s descendants would be a blessing to all nations seemed hopelessly in default (Gen 12:1-3 ^k). The great Gentile superpowers of the ancient Near East, first Assyria and then Babylon, ruled the world. What would happen to Israel in exile? What would become of God’s promises to Abraham, Isaac, Jacob, Moses (Exod 19–20 ^l), and David (2 Sam 7:1-29 ^m)? Would God act on the basis of his words of hope through his prophets? How would God rescue his people from exile?
Daniel maintained his integrity, honored his people, and glorified his God through the reigns of several Babylonian kings to the end of the Babylonian Exile. As God’s people endured the “death of exile” (Ezek 37 ⁿ), God showed Daniel visions of the future, when a coming King would receive power and reign forever.
In 539 BC, Cyrus of Persia shook the world by invading Babylon, gaining entrance into the capital city, and subduing it and its blasphemous ruler, Belshazzar, just as the prophet Isaiah had predicted he would (Isa 44:26–45:7 ^o). Daniel witnessed the decree that the captive peoples could return to their homes (see Ezra 1:2-4 ^p). This fulfilled Jeremiah’s prophecy (Jer 25:11-12 ^q; 29:10-11 ^r) and answered Daniel’s prayer earlier that same year (Dan 9:1-19 ^s). After seventy years of servitude, God’s people were being restored.
The Lord gave his holy people encouragement for the future through Daniel by painting the canvas of history with visions and dreams. God spoke to give his people new hope as they faced a threatening future.

Summary
The book of Daniel covers the period from 605 BC to around 535 BC. Chapters 1–6 ^t feature events and stories that demonstrate God’s faithfulness to Daniel and his friends as they remained faithful to God and his law. Three times, the Hebrew captives were faced with royal decrees that went against God’s law (chs 1 ^u, 3 ^v, 6 ^w); all three times, they exhibited wisdom while obeying God, and he saved them from harm. Three times, God spoke through Daniel to interpret revelations he had given to pagan kings (chs 2 ^x, 4 ^y, 5 ^z). Daniel’s words and subsequent events showed that God wields ultimate power and authority on earth.
In chapters 7–12 ^aa, the focus shifts to God’s sovereignty over the course of history. Chapter 7 ^ab uses animal symbolism to tell the same story found in chapter 2 ^ac: World history will culminate in the establishment of God’s Kingdom, but first there will be fierce opposition to God and his purposes. Chapter 8 highlights the roles of Persia and Greece, culminating in the acts of a wicked ruler who opposes God’s people. Chapter 9 features Daniel’s marvelous prayer that is inspired by Jeremiah’s prophecy of seventy years of servitude (9:1-2 ^ad). The prayer touched God’s heart and helped to end the Exile. As a result of the prayer, the angel Gabriel is sent to Daniel to reveal the coming seventy sets of seven, an overview of God’s plan to establish his people and deal with their oppressors. In chapters 10–12 ^ae, the book concludes with a final vision that portrays history from the third year of Cyrus (536 BC), to the time of Greece and Rome, and on to the time of the resurrection. Daniel was faithful to his calling, and God promises that he will be raised in the end (12:13 ^af).

Authorship and Date
Scholars have endlessly debated the date at which the book of Daniel was put into its final form. Most conservative scholars argue that Daniel wrote the book in the late 500s BC. The book claims to be predictive prophecy (2:29-31 ^ag; 4:24 ^ah; 7:1–12:13 ^ai), and the author places Daniel in the 500s (2:1 ^aj; 5:1 ^ak; 10:1 ^al). The book displays excellent knowledge of Babylonian history, although some historical issues do arise.
Other scholars argue for dating the book around 164 BC, primarily because Daniel describes events down to about that time—the predictions in 11:1-35 ^am are thought to be much too detailed about events that occurred between 190 and 164 BC to have been given 300 years beforehand.
There are problems with ruling out an early date for the book, however. Above all, the book in its present form is clearly attributed to Daniel alone; a late date assumes that Daniel could not have been the author. If Daniel himself did not write the predictive prophecies, then the book’s claims lack the integrity demanded of one of God’s inspired prophets and would have faced difficulty being accepted into the Hebrew canon. One of the major claims of Daniel is that God can predict the future (2:27-29 ^an; 10:21 ^ao). Without denying that the precision of detail is remarkable, these predictions should not be assumed to be impossible: Who is to say with what detail God may reveal the future to his prophets?
Daniel’s visions also have characteristics of apocalyptic literature. Apocalyptic literature was especially popular among Jewish writings of the intertestamental period (after 400 BC), so it has been said that the book could not have been written prior to that time. However, recent studies have argued that apocalyptic thinking is present in biblical books from the exilic period. Therefore it is possible to think of Daniel as serving as a model for the later apocalypses.
In summary, it is not implausible to view the book of Daniel as having been written in the 500s BC by Daniel himself. The arguments for later authorship are not without problems, and the traditional viewpoint is consistent with the book’s character as inspired predictive prophecy.

Daniel as Literature
Daniel contains history, but it contains much more. It teaches the theological lessons of history by going behind earthly events to demonstrate their true meaning and significance. It shows God’s hand and plan in history by the way it reports events.
Daniel as Wisdom Literature. Daniel is a book of wisdom intended to make God’s people wise in God’s ways. The wise person is purified through suffering, seeks the path of righteousness, and leads others into that way (11:33-35 ^ap; 12:3 ^aq). The wise person knows that God Most High is the God of gods, that he holds the future in his hands, and that he can rescue his people from any danger (3:16-18 ^ar; 6:21-22 ^as; 12:1-3 ^at).
Daniel as Apocalyptic Literature. Certain parts of Daniel belong to a genre called apocalyptic literature (apocalyptic comes from the Greek word apokalupsis, meaning “revelation”). This genre pulls back the curtain of earthly history and reveals the activity of God, angels, and other spiritual powers behind the scenes. These activities affect historical events on the earth. Apocalyptic literature reveals reality by using rich symbolic language such that statues, animals, or horns can represent such things as kings, kingdoms, and persons.
It is important to interpret apocalyptic literature according to what its imagery intends. What is the reality and truth behind the imagery? The literary context and the historical background of a passage must be examined in order to properly interpret its symbolism. Sometimes the insights needed to interpret the imagery are found within the text (7:1-14 ^au, 16-17 ^av, 23-25 ^aw). In other cases, a study of the social, political, military, or cultural milieu will yield helpful insights. For instance, studying the history of Babylon can be helpful in understanding why a certain image for Babylon (a golden head or a lion) is fitting. By going behind earthly events to demonstrate their true meaning, the book of Daniel teaches a number of theological lessons.

The Text of Daniel
The ancient Greek version of Daniel and the Latin Vulgate include three passages not found in the Hebrew manuscripts. These passages are included in Roman Catholic and Orthodox editions of the Bible, but not in Protestant editions.

Meaning and Message
Daniel’s major theme is that God is sovereign: He will accomplish his purposes for humanity and all of creation. History is on an inexorable march toward the Kingdom of God, in which God’s sovereignty will be fully realized. God judges and rescues his people, controls history as he pleases on a universal scale, and raises up or brings down pagan kingdoms and kings. He decided when to conclude the Exile (9:18-19 ^ax), and he defeats and controls the powers of evil (4:30 ^ay, 32 ^az; 7:8 ^ba, 20-21 ^bb; 10:13 ^bc; 11:28 ^bd, 30-32 ^be). Heavenly powers bow to him (3:28 ^bf; 4:23 ^bg, 35 ^bh; 5:5 ^bi; 6:21 ^bj; 8:16 ^bk; 9:21 ^bl; 10:5 ^bm, 13 ^bn; 12:1 ^bo), and he has the power to raise the dead (12:1-3 ^bp). His wisdom controls all things (3:18 ^bq; 11:35 ^br). He chooses and approves of those who are beloved and highly esteemed in his eyes (9:23 ^bs; 10:11 ^bt, 19 ^bu). God establishes his Kingdom over all the earth forever, and his people will rule over it with their King, the Son of Man (7:13 ^bv, 22 ^bw; see Ps 110:1 ^bx; Matt 24:27-44 ^by; 25:31 ^bz; 26:2 ^ca, 64 ^cb; Mark 14:62 ^cc; Rev 1:7 ^cd).

Summary for Dan 1:1: 1:1–6:28 ^ce The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.
Summary for Dan 1:1-21: 1:1-21 ^cf God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12 ^cg; 29:10 ^ch). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.
Summary for Dan 1:1-2: 1:1-2 ^ci These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile. 1:1 ^cj Prior to this siege, Jehoiakim (609–598 BC) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6 ^ck; 2 Chr 36:5-8 ^cl; Jer 25 ^cm). The exile and captivity of Daniel and his friends in 605 BC prefigure the exile of the rest of the nation in 597 and 586 BC (see 2 Kgs 24:1–25:21 ^cn). The Lord employed King Nebuchadnezzar of Babylon as his unwitting servant to accomplish his ends (cp. Jer 25:9 ^co; 27:6 ^cp).
1:2 ^cq The Lord, who is sovereign over history, gave the victory to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64 ^cr) and by the prophets (e.g., Jer 25:8-14 ^cs).

• The sacred objects had been dedicated and set aside for use in the Temple of God built by Solomon. After spending nearly seventy years in the treasure-house of Marduk, these vessels were further defiled by Belshazzar in 539 BC (Dan 5:1-4 ^ct); they were later returned to the rebuilt Temple in Ezra’s time (Ezra 1:7-11 ^cu; 5:13-16 ^cv).

• the land of Babylonia: Israel’s rebellion led them back to where rebellious humanity had constructed the Tower of Babel (Gen 11:2 ^cw).
Summary for Dan 1:3-7: 1:3-7 ^cx The Lord fulfilled his threat to make sons of the royal family serve in Babylon (Isa 39:7 ^cy) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court. 1:3 ^cz staff: Though often translated “eunuchs” (cp. Isa 39:7 ^da), in this case the Hebrew term (saris) likely means that Ashpenaz and those under his authority were high government officials (see 2 Kgs 8:6 ^db).
1:4 ^dc strong, healthy: They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24 ^dd; 22:17-25 ^de). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government.

• The literature of Babylon was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, letters, dream journals, vision manuals, and mathematical and astrological materials. The education of these young men—all in a foreign language—rivaled that of Moses in Egypt.
1:5 ^df The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens.
Summary for Dan 1:6-7: 1:6-7 ^dg Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel (“God is my Judge” or “God has judged”) became Belteshazzar (“Bel [a Babylonian god] protects his life”). Hananiah (“the Lord is grace”) became Shadrach (possibly meaning “command of Aku,” another Babylonian god). Mishael (“who is God?”) became Meshach (“who is Aku?”). Azariah (“the Lord helps”) became Abednego (“servant of Nego/Nebo,” another Babylonian god).
Summary for Dan 1:8-14: 1:8-14 ^dh Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23 ^di; 3:16-18 ^dj; 6:16 ^dk). 1:8 ^dl Daniel was determined not to defile himself: The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23 ^dm; Deut 14:1-21 ^dn), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16 ^do). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14 ^dp).
1:9 ^dq God worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3 ^dr).
1:10 ^ds Ashpenaz was understandably afraid of the king.
Summary for Dan 1:11-13: 1:11-13 ^dt Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.
1:12 ^du vegetables and water: Such a diet would steer clear of offensive foods (1:8 ^dv) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.
Summary for Dan 1:13-14: 1:13-14 ^dw make your decision: Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant, who responded favorably.
Summary for Dan 1:15-21: 1:15-21 ^dx In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.
1:17 ^dy All four young men were outstanding students. God gave Daniel the special ability to interpret ... visions and dreams, which were often prophetic (cp. Joseph, Gen 37:5-11 ^dz).
1:19 ^ea The king talked with all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40 ^eb; 45:5 ^ec; Exod 2:1-10 ^ed).
1:20 ^ee The magicians were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15 ^ef) and do wonders (cp. Exod 7:11 ^eg). The term enchanters (Hebrew ’ashap), found only in Daniel, comes from an Akkadian term for people who uttered spells.
1:21 ^eh the first year of the reign of King Cyrus: Cyrus the Great ruled over Persia (559–530 BC), Media (from 549 BC), and Babylon (from 539 BC). He thus created the Persian Empire (539–331 BC; see study notes on 5:30, 31; cp. Isa 45:1-2 ^ei).

‏ Daniel 2:1-4

Summary for Dan 2:1-6:28: 2:1–6:28 ^ej This section contains stories and dreams from the experiences of Daniel and his friends in Babylon. Daniel exercised his special gift of understanding the meaning of dreams and his mastery of literature and science (1:17 ^ek). Chapter 2 gives a broad schematic view of all history until the appearance of God’s kingdom (2:44-49 ^el). Chapters 3–6 ^em portray the demise of Babylon and the rise of Persia. History moves toward its inexorable goal—the everlasting Kingdom of God (2:44 ^en; 4:2-3 ^eo, 34 ^ep; 6:26 ^eq).
Summary for Dan 2:1-49: 2:1-49 ^er God gave a dream that encompassed the flow of world history over the centuries, and Daniel interpreted the enigmatic imagery of this revelation. This dream and its interpretation reflect a key theme of the book—the assured final establishment of the Kingdom of God as the ultimate goal of history (2:44-45 ^es; 7:9-14 ^et, 26-27 ^eu). This chapter also demonstrates the inability of paganism to discern the activity and plans of Israel’s God.
Summary for Dan 2:1-3: 2:1-3 ^ev Nebuchadnezzar’s dream disturbed him so much that he called on his specially trained advisers to help him. 2:1 ^ew second year: If the three-year training period for Daniel and his friends is understood as having occurred in parts of three calendar years, it could have been completed by this time (cp. 2:48 ^ex).
2:2 ^ey magicians, enchanters: See study note on 1:20.

• Sorcerers were incantation priests or ritual technicians.

• Astrologers studied the heavenly bodies to discern the times and seasons of major events.
2:3 ^ez a dream that deeply troubles me: The king had reason to fear that his throne might be in danger from other groups.
2:4 ^fa Aramaic had been established by the Assyrians as the lingua franca of international communication. The practice was continued by the Babylonians.

• Tell us the dream: The Babylonian wise men needed to know the contents of the dream in order to look them up in reference books. They did not depend on divine revelation.