Daniel 7
Summary for Dan 7:1: 7:1–12:13 a The second half of the book features visions given to Daniel. These visions showed Daniel and his people, both those in exile and those who had returned to Judea, that the future is securely in God’s hands. All empires will ultimately fall before the Kingdom of Heaven. Daniel’s people will be rescued from all their troubles (12:1-3 b), and God will resurrect and judge all humankind (see 12:13 c). Daniel interpreted these visions with help from divine messengers (7:10 d; 8:15 e; 9:22 f; 10:14 g; 12:7 h).Summary for Dan 7:1-28: 7:1-28 i This chapter contains a terrifying vision (7:2-14 j) and its interpretation (7:17-27 k). The sequence of kingdoms recalls Nebuchadnezzar’s dream some forty-five years earlier (2:1-45 l). 7:1 m Earlier: This vision occurred before the events in ch 6 n.
• Daniel wrote down this vision.
7:2 o The sea is an image of evil or chaos in the Old Testament (see Ps 89:10 p; Isa 5:30 q; 57:20 r), as it was throughout the ancient Near East.
Summary for Dan 7:3-7: 7:3-7 s The kingdoms of the world are represented as four huge beasts (7:17 t; cp. Rev 13:1-2 u).
7:4 v The lion and eagle are dignified rulers in their realms. Lions featured prominently in ancient art and architecture. Nebuchadnezzar and Babylon are represented as a lion and an eagle attacking Edom (Jer 49:19 w, 22 x).
• This beast became like a human being and was given a human mind: Nebuchadnezzar had taken on the mind of a beast (Dan 4:16 y, 32-33 z), but then he was restored and learned to acknowledge the Most High God (4:34-37 aa).
7:5 ab The second beast probably represents Persia (2:34-40 ac; 6:9 ad, 12 ae, 15 af; 8:20 ag).
• The bear was known for its vicious attacks (Prov 28:15 ah). Three ribs may refer to Babylon, Media, and Lydia, all of which Cyrus conquered.
• many people: God called Cyrus and Persia to conquer many nations (Isa 41:2-3 ai; 44:28 aj; 45:1 ak, 13 al; 46:11 am).
7:6 an The leopard was known for its speed and agility (Hab 1:8 ao). Four bird’s wings and four heads indicate the scope and speed of this fierce nation’s military campaigns. Greece conformed to this symbolism well, especially under Alexander the Great, whose kingdom was divided into four parts following his death in 323 BC.
7:7 ap The fourth beast was different in kind, not just degree. It was made of nonliving metal. It was hardly animal; it was impersonal, utterly violent, and merciless, and even its iron teeth were a perfect killing machine. Most commentators, both ancient and modern, find this fourth beast best embodied in the Roman Empire and its kings.
• ten horns: In this kind of apocalyptic literature, horns can stand for kings, power, and strength.
7:8 aq Many believe that the fourth kingdom was only partially and preliminarily represented in Rome. Another more brutal kingdom beyond Rome, but like it, would come through the dominion of a final little horn, a human being with great power and arrogance (cp. 8:9-12 ar, 23-25 as; 9:25-27 at; 11:36-45 au; 12:1-7 av).
Summary for Dan 7:9-10: 7:9-10 aw The kingdoms of the world are represented by fierce animals; the Kingdom of God is represented by a divine-human figure (also in 7:13-14 ax) and by holy people.
• the Ancient One: This name is a circumlocution for God, whose existence preceded all the nations and peoples of the earth.
• White ... hair and clothing represent wisdom and purity. The river of fire speaks of God’s purifying presence.
7:10 ay Taken together, the millions and many millions indicate numbers beyond calculation.
• the books: God keeps records and uses them as the basis for his judgment (cp. 10:21 az; 12:1 ba; Exod 32:32 bb; Pss 69:28 bc; 139:16 bd; Mal 3:16 be; Phil 4:3 bf; Rev 20:12 bg, 15 bh; 21:27 bi).
7:11 bj God’s judgment brought about the destruction of the fourth beast ... by fire.
7:12 bk a while longer: God, the Judge of the nations, can extend the lives of nations and individuals (cp. 4:27 bl). Defeated nations who have lost their political and military hegemony can continue to live on culturally and ethnically, and can retain their national identities. This happened with the Assyrians, the Babylonians, the Persians, and the Greeks.
Summary for Dan 7:13-14: 7:13-14 bm This being like a son of man, unlike the arrogant little horn, did not boast and was not violent. He did not violently overthrow other kings, and he received God’s favor and blessing. He was led into God’s presence and was presented to him. God gave him kingship and a kingdom. This figure is the Messiah, God’s chosen and anointed King. 7:13 bn like a son of man: He was like a human being (cp. 3:25 bo).
• His coming with the clouds of heaven suggests that he was a divine being (cp. Pss 68:4 bp; 97:2 bq; Matt 24:30 br; 26:64 bs; Mark 13:26 bt; 14:62 bu; Luke 21:27 bv; 1 Thes 4:17 bw; Rev 1:7 bx).
7:14 by Unlike the rulers and kingdoms of the earth, which pass away, his rule is eternal and will never be destroyed. His kingdom is given to the holy people of the Most High (7:27 bz), and it “fills” the earth (2:35 ca, 44-45 cb).
Summary for Dan 7:15-16: 7:15-16 cc Daniel dared to approach the beings standing beside the throne of God, and he was helped, not harmed.
7:17 cd beasts represent ... kingdoms: God gave Daniel a vision of the course of history, a feat no human could accomplish. These kingdoms from the earth (cp. 7:2 ce) are not heavenly kingdoms but human kingdoms of this world.
7:18 cf The holy people (also in 7:21-22 cg, 25 ch, 27 ci) are people who belong exclusively to God and share his character. In Daniel’s era it referred to the people of Israel.
• Only the Most High God can declare what the end of history will be. Other ancient writers spoke of the ages or eras of earthly history, but none knew how it would all end.
Summary for Dan 7:19-28: 7:19-28 cj Daniel requested and received more information about the fourth beast, the ten horns, and the little horn.
7:21 ck The object of the little horn’s hatred and arrogance was God’s holy people. In this, the little horn was like Pharaoh and Haman (see Exod 1:22 cl; Esth 3:8-9 cm; cp. Dan 11:36-40 cn).
7:22 co The Ancient One turned the tide of the battle when he judged in favor of his holy people. In God’s time, his people would take over the kingdom with their King (7:13-14 cp).
Summary for Dan 7:24-25: 7:24-25 cq Its ten horns are ten kings: This number might refer to ten specific individuals, or it might be a symbolic number meaning that this kingdom lasted through the reigns of many kings (cp. Rev 13:1 cr).
• Then another king, who corresponds to the “little horn” (Dan 7:21 cs), will defy the Most High and oppress the holy people by blaspheming the Lord, trying to interfere with worship of the Lord, trying to make the holy people follow his religion, and subjecting them to constant threats.
• a time, times, and half a time: The text is not explicit as to the length of time. Nonetheless, the period of oppression for the holy people would be limited and would end suddenly and unexpectedly.
7:26 ct God’s court has the authority to pass judgment and the power to remove and destroy this arrogant king.
7:27 cu When this arrogant king has been destroyed, God’s kingdom will be established forever over all the kingdoms under heaven (cp. Ps 2 cv; Isa 9:6-7 cw). The holy people of the Most High are officers of God’s kingdom (cp. Luke 22:29-30 cx; 1 Cor 6:2-3 cy; Rev 3:21 cz; 20:4 da).
Daniel 8
Summary for Dan 8:1-27: 8:1-27 db This vision expands the vision of ch 7 dc, developing additional symbolism regarding the second and third beasts (7:5-6 dd). Its report about a small horn that arises from the goat has similarities with the “little horn” of 7:8 de, 20-25 df; the “ruler” of 9:26-27 dg; and the “despicable man” of 11:21-45 dh. 8:1 di The author probably changes back to Hebrew because he now focuses again (as with 1:1–2:4a dj) on the holy people, Israel, for the remainder of the book.• The third year of King Belshazzar’s reign was around 554~551 BC. It was about two years after the vision of ch 7 dk and over a decade before the fall of Babylon in 539 BC (5:31 dl).
8:2 dm Susa, located in the lowlands southwest of the Zagros Mountains, was one of Persia’s capital cities (cp. Ezra 4:9 dn; Neh 1:1 do; Esth 1:2 dp). It was a fortified capital whose architecture was decorated with glazed griffins, winged bulls, and lions.
• The Ulai River was probably a man-made canal.
Summary for Dan 8:3-4: 8:3-4 dq Two long horns implies that there were two major nations in this kingdom represented by a ram (see 8:20-21 dr).
• God allowed the nation to do as it pleased; God was still in control (cp. Isa 45:1-4 ds).
Summary for Dan 8:5-12: 8:5-12 dt The symbolism is explained in 8:21-25 du.
8:10 dv The heavenly army could refer to (1) actual divine beings, since the “small horn” attempted to destroy Israel’s divinely given religion and Israel was protected by God’s watchful eye and his armies; and/or (2) the human defenders of Israel that were fighting for God’s holy people and the Temple. Both the physical and the spiritual realms were affected by these events.
Summary for Dan 8:11-12: 8:11-12 dw God is the Commander of heaven’s army (cp. Josh 5:13-15 dx; 1 Sam 4:4 dy; 1 Kgs 22:19 dz) to whom the daily sacrifices were offered in his Temple, where God’s name resided and Israel worshiped its King (Isa 18:7 ea; Ezek 43:6-7 eb).
• destroying (literally casting down): The religious function of the Temple was disabled.
• God restrained the heavenly army for reasons known only to him.
• The truth of God’s law, embodied in true worship, was also overthrown (literally cast down).
Summary for Dan 8:13-14: 8:13-14 ec How long: God’s people were called en masse to endure this period to the end.
• The Temple would then be made right for its proper religious functions, not rebuilt physically (see 8:11-12 ed; study note on 8:26).
Summary for Dan 8:15-16: 8:15-16 ee The name Gabriel means “man of God”; he appeared like a man to Daniel (see also 9:21 ef; Luke 1:19 eg, 26 eh).
8:17 ei Son of man means “human being,” as opposed to a divine being, “a son of the gods” (cp. 7:13 ej; see, e.g., Ezek 2:1 ek, 3 el, 6 em, 8 en).
Summary for Dan 8:19-26: 8:19-26 eo These verses provide the interpretation of the vision of 8:3-14 ep. 8:19 eq the very end of time: There is an appointed time for the end of history.
8:20 er The smaller horn represents Media, which began as an independent kingdom in 670 BC. The larger horn represents Persia, which dominated Media during Cyrus’s reign (see 7:5 es).
8:21 et The large horn represents Alexander the Great, the mighty first king who forged the Greek Empire. Two centuries after Daniel, Alexander would swiftly conquer the world (8:5 eu); he overcame Persia in 331 BC. Alexander died in 323 BC at the age of thirty-three, but not before he arrogantly allowed himself to be called a god.
• Josephus records that some Jewish priests showed the book of Daniel to Alexander, but Alexander treated Homer’s Iliad as his Bible and relied on it for guidance.
8:22 ev After Alexander’s death in 323 BC, his kingdom was divided into four major kingdoms, ruled by his generals (see profile for The Greeks at end of chapter).
Summary for Dan 8:23-25: 8:23-25 ew The small horn (8:9 ex) was a fierce king. The description matches Antiochus IV (175–163 BC), one of the Seleucids (cp. 11:21-45 ey). He bore the name “Epiphanes” (“The Manifest Presence [of God]”), but many, including Jews, mockingly called him “Epimanes” (“Mad Man”). By desecrating the Temple and Jewish worship (8:11-12 ez), Antiochus tried to destroy Judaism and unify his kingdom under the cult of Hellenistic culture. Some Jews were swept up in the program of Hellenism and adopted Greek ways.
8:24 fa not by his own power: God remained in sovereign control of the seemingly fortuitous events of history that brought Antiochus IV to power.
• a shocking amount of destruction: See 1 Maccabees 1:10-63, which describes many of the evils that Antiochus IV instigated.
8:25 fb The Prince of princes is the King of Israel, the ruler of heaven and earth (7:9-10 fc, 13-14 fd). Antiochus, at the time of his death, exalted himself as God and intended to destroy Jerusalem.
• he will be broken: Just as Antiochus IV’s rise was not by his own power (8:24 fe), so he was destroyed by God’s hand rather than by human power. His end was to be eaten by worms (1 Maccabees 6:7-16 and 2 Maccabees 9:4-28; cp. Herod Agrippa, Acts 12:20-23 ff).
8:26 fg about the 2,300 evenings and mornings: This could refer to a period of 1,150 days (1,150 evenings + 1,150 mornings, about 31/2 years) or 2,300 days (about 7 years). Antiochus IV deposed high priest Onias III in 171 BC. He desecrated the Temple in December 167 BC and offered unclean sacrifices. The Temple and the altar were cleansed and used again in December 164 BC, seven years after Onias was deposed and just over three years after the Temple was desecrated (see 1 Maccabees 1:54; 4:52-53; 2 Maccabees 10:5).
• keep this vision a secret: It would have been unwise for Daniel to share this vision at that time during Belshazzar’s reign, when it would have smelled of insurrection or treason.
Profile: The Greeks
Greek civilization played a major role in the ancient world, and Greek culture was a primary influence on the world into which Jesus was born and in which the New Testament was written.
Mycenaean Civilization (1450–1200 BC)
The Mycenaeans lived during the “heroic age” that Greeks later immortalized in the epics of Homer. Their civilization was centered at Mycenae, about thirty miles south of the site of Corinth. The Mycenaeans traded extensively and were successful in war. The Greek gods and myths familiar from later literature have their roots in Mycenaean Greece. Mycenaean documents were written in Linear B, a syllabic script.
Mycenaean civilization ended violently around 1200 BC at the hands of Dorian Greek invaders. The several hundred years which followed have been called the “Greek Dark Ages”—Linear B usage ceased, and there are no written records.
Archaic Age, City-States (850–546 BC)
Eventually Greek towns and villages began organizing into city-states that controlled entire areas. This era also saw a rise of cooperation and a shared sense of identity among the Greeks; for example, the first Olympic games were held in 776 BC.
As trade with the surrounding world increased, the Greeks made contact with the Phoenicians and adopted their script. Homer wrote the Iliad and Odyssey, chronicling the shared memories and myths of the earlier Mycenaean civilization and their gods.
Many of the city-states looked to a dictator (Greek tyrannos, “tyrant”) to provide political stability. In many places there was also a written constitution that provided a basis for authority in law. Athens, for its part, developed an oligarchy led by the Areopagus Council. Later, Solon, an Athenian statesman, instituted reforms and created the context in which democracy bloomed in later decades.
Persian Wars, Classical Period (546–336 BC)
In 546 BC, the Greek colonies in Asia Minor fell under the rule of Cyrus the Great of Persia. Ionia unsuccessfully attempted to revolt around 500 BC, prompting Darius I to invade the Greek mainland in 492 BC. In the wars that followed, Greek forces were badly outnumbered, but they often outmaneuvered the Persians with superior skill and strategy. In the Battle of Marathon in 490 BC, the Greeks soundly defeated the Persians. Ten years later, the Persian army under Xerxes famously crossed the Hellespont while the vast Persian fleet sailed into Greek waters. The Persians burned Athens, but in the end the Greeks were victorious, and Xerxes withdrew.
After the Persian Wars ended, Athens was rebuilt and entered into a remarkable period of greatness. Pericles led Athens to establish a full democracy. Vast buildings were erected on the Acropolis. Athens became wealthy, and Athenian sea power grew. It was a golden age of spectacular achievement in art, thought, literature, and architecture.
Macedonian Empire, Hellenistic Civilization (336–146 BC)
Philip II of Macedon, with ambitions of empire, overwhelmed Athens and Thebes in 338 BC and united Greece into the Macedonian Empire. After Philip was assassinated in 336 BC, his son Alexander took his place. Alexander brutally destroyed a rebellious Thebes in 335 BC, then set out to conquer Babylon and Persia, which he did with lightning speed (cp. Dan 8:5-8 fh). When Alexander suddenly died in 323 BC, his vast territories were divided among four generals. After a period of conflict, three major divisions emerged: Egypt; Asia Minor, Syria, and Babylon; and Macedonia and Achaia.
Alexander’s conquest spread Greek culture and influence around the ancient world. The resulting conflict between Greek culture and Judaism eventually contributed to the Maccabean revolt in Judea in the 160s BC.
Roman Rule (168 BC–AD 330)
Rome expanded its power and influence into Greece beginning in 198 BC. In 168 BC, Rome defeated the Macedonians at the battle of Pydna, and in 148 BC, Rome annexed Macedonia as a province. Then, in 146 BC, Rome destroyed Corinth. Greece was now firmly in the grip of Rome, as it continued to be until Constantine made Byzantium the capital of the Roman Empire in AD 330. Greek culture and Roman rule formed the context for the earthly life of Jesus and the beginning of Christianity.
Passages for Further Study
Dan 8:5-8 fi
Daniel 9
Summary for Dan 9:1-19: 9:1-19 fj Daniel prayed for his people, realizing that Jerusalem’s seventy years of desolation were due to end. His prayer is comparable to prayers of Solomon (1 Kgs 8:14-61 fk), Ezra (Ezra 9 fl), and Nehemiah (Neh 9 fm). God answered Daniel’s prayer very quickly (see study note on Dan 9:19; see also 9:20-27 fn). 9:1 fo Darius the Mede: See study note on 5:31.• Ahasuerus is the Hebrew rendering of a Persian word taken into Greek as “Xerxes.” The father of Darius the Mede must have been a different Xerxes from the later Xerxes I, who reigned from 486 to 465 BC (see Esth 1:1 fp); the time of this vision was 539 BC. It has been argued that the name Xerxes/Ahasuerus is an ancient throne name for Persian kings.
9:2 fq reading ... Jeremiah: Daniel apparently had a copy of Jeremiah’s prophecies.
• Jerusalem must lie desolate for seventy years: Jerusalem was destroyed in 586 BC (see 2 Kgs 25:8 fr), and the first return occurred in 538 BC—about 48 years later. The rebuilding of the city began almost at once (see Ezra 3:1-13 fs; Isa 44:28 ft), and the rebuilt Temple was completed in 515 BC—about seventy-one years after it was destroyed (Ezra 6:15 fu). Daniel might have thought of Jerusalem’s “destruction” as having begun with his own exile in 605 BC (see Jer 25:11-12 fv), with sixty-seven years between 605 and 538 BC.
9:3 fw Daniel realized that the seventy years were nearly at an end, so he turned to the Lord God seeking restoration for his people and the city of Jerusalem.
• People in mourning often wore burlap and ashes (cp. Neh 9:1 fx; Esth 4:1 fy; Lam 2:10 fz; Luke 10:13 ga).
• Focused prayer was often accompanied by fasting to put spiritual concerns ahead of physical needs.
Summary for Dan 9:4-11: 9:4-11 gb God’s faithfulness contrasted sharply with his people’s unfaithfulness and rebellion. When Daniel confessed the sins of his people, he included himself among them (9:5 gc), though he had lived a laudatory life (see thematic note for Community Identity at end of chapter). Daniel prayed the equivalent of a high priestly prayer on behalf of his people, using many quotations from and allusions to the Torah, prophets, and psalms. 9:4 gd the Lord (Hebrew Yahweh): The covenant name of God (Exod 6:2-3 ge; 20:2 gf) is found in Daniel only in this chapter.
• God is faithful to his covenant with his people who love ... and obey him (cp. Exod 34:6-7 gg; Deut 7:9 gh; Rom 8:28 gi). God’s unfailing love (Hebrew khesed, elsewhere translated “grace,” “mercy,” “kindness”) is his fundamental nature that is the cause of faith, hope, and worship throughout the Bible (see Num 14:18 gj; Neh 9:17 gk; Pss 108:4 gl; 136:1-26 gm; Jon 2:4 gn; 1 Jn 4:7-8 go).
9:5 gp Daniel used four different words meaning sin: The people had sinned (literally missed the mark), done wrong (i.e., committed a bent or twisted act), rebelled against the covenant, and scorned (literally turned away from) the Lord’s instructions.
9:6 gq God’s servants the prophets were his specially called and inspired spokesmen (9:10 gr; Deut 18:15-22 gs; 2 Kgs 17:23 gt; 21:10-15 gu; Jer 7:25 gv; 25:4 gw).
Summary for Dan 9:7-14: 9:7-14 gx Lord, you are in the right: God orchestrated the Exile as a judgment on unfaithful Israel (9:11-14 gy). God had given ample warning that it would happen (see Deut 28:36-37 gz, 49-68 ha).
9:12 hb God’s act of driving Israel into exile for breaking his covenant was unique in all of history. Israel’s exodus from Egypt, their exile, and their return from Babylon are still unequaled (see also Jer 29:10 hc).
9:13 hd Every curse written against us in the Law of Moses is summarized in Lev 26 he and Deut 27–28 hf. When the people entered into the covenant they swore to be obedient, calling down curses on themselves if they failed (see Exod 24:7-8 hg; Josh 8:34-35 hh).
Summary for Dan 9:15-19: 9:15-19 hi Daniel cried out for God to rescue his people and end the Exile, relying on God’s mercy and God’s desire to honor his own name. Daniel’s prayer is among the great intercessory prayers of God’s Old Testament people (see also Exod 32:11-14 hj; Ezra 9:1-15 hk; Neh 9:1-37 hl). 9:15 hm God could bring lasting honor to his name by rescuing his people from exile in Babylonia, just as he did when he rescued them from Egypt (cp. Ezek 36:19-24 hn).
9:16 ho mock Jerusalem and your people: God’s name was dishonored when his chosen city and his chosen people were ridiculed because of their helplessness before their enemies, making it appear that their God was helpless (9:19 hp; cp. Ezek 36:19-20 hq).
9:17 hr For your own sake: That is, for God’s own honor (9:19 hs).
9:18 ht because of your mercy: God’s compassionate and merciful character gave Daniel hope (cp. Exod 34:6 hu; Jon 4:1-3 hv; Mic 6:8 hw).
9:19 hx listen and act! ... do not delay: Daniel prayed this prayer in 539 BC (see study note on 9:1). Shortly thereafter (in 538 BC), King Cyrus gave his decree allowing the Jewish people to return to Judea (Ezra 1:1-4 hy). The new Temple in Jerusalem was completed in 515 BC (Ezra 6:15 hz). God returned the Israelites from exile in response to their prayers and repentance, just as the Exile had been his response to his people’s sins and rebellion.
• your people and your city bear your name: God’s reputation was associated with Jerusalem (Neh 1:9 ia) and his people, Israel (Exod 5:22–6:1 ib).
Summary for Dan 9:20-27: 9:20-27 ic God’s immediate answer to Daniel’s prayer was to send his messenger Gabriel to explain Daniel’s vision. Gabriel’s explanation covered the near and distant future of Daniel’s people.
9:21 id Gabriel ... earlier vision: See 8:15-16 ie.
• evening sacrifice: Before the destruction of the Temple, Israel had offered two sacrificial lambs daily, one in the morning and one in the evening (Exod 29:41 if). Daniel apparently observed these times daily with prayer (Dan 6:10 ig, 13 ih; cp. Ps 55:17 ii).
9:22 ij In the book of Daniel, insight and understanding are key words that often refer to the meaning of God’s revelation (cp. 1:4 ik; 9:13 il, 25 im; 11:33 in, 35 io). God did not promise Daniel the answers to all of his questions, but rather, a basic grasp of the issues. God is in charge of history.
9:23 ip a command was given (literally a word went forth): This command might have been God’s decree to end the Exile and return his people to Jerusalem and Judea, or it might have been the command to explain the future to Daniel (9:24-27 iq).
• you are very precious to God: Also in 10:11 ir, 19 is.
• It is unclear what your vision refers to: It could be the restoration of Jerusalem and God’s people that Daniel read about in Jeremiah and envisioned in his prayer (9:2-20 it), or one of the earlier visions (e.g., ch 8 iu; cp. 8:27 iv).
Summary for Dan 9:24-27: 9:24-27 iw Gabriel further explained the meaning of Daniel’s vision (9:22-23 ix). Because the vision of ch 8 iy culminated with Antiochus IV (see 8:23-25 iz; cp. 11:21-39 ja), many interpreters understand this explanation as also pointing to Antiochus. Others understand it as culminating in the death of Christ, followed by the destruction of Jerusalem in AD 70 and the coming of the antichrist. 9:24 jb Many understand the period of seventy sets of seven as seventy “weeks of years”—i.e., 490 years. However, they are not called “years” in the Hebrew text, and it has proven difficult to assign this period to an actual historical period of 490 years. Therefore, many interpreters believe that the numbers are not intended as calendar years but as symbolic periods of time to fulfill the visions. Just as Jerusalem suffered a lifetime of desolation (9:2 jc; see study note on Jer 25:11), the city would experience many lifetimes of restoration.
• The period of time was for your people (the Jews) and your holy city (Jerusalem). The six purposes listed here appear to refer to the restoration of the Jews and the city of Jerusalem. Other interpreters see these six purposes as representing God’s universal work of redemption in the world.
• God would finish the rebellion of the Israelites, and he would also finish the rebellions of human rulers who defy the Lord and attack the holy people (Dan 7:8 jd, 22 je, 25-26 jf; 8:13-14 jg; 11:29-45 jh).
• To confirm the prophetic vision means to fulfill the content of the visionary answer to Daniel’s prayer.
• the Most Holy Place (Or the Most Holy One; literally a most holy): Some interpreters see this as referring to the restored Most Holy Place in the Temple in 164 BC. Others see it as referring to the anointing of Christ and his church as God’s own temple (Matt 12:6 ji; Eph 2:19-22 jj).
9:25 jk The command ... to rebuild Jerusalem and its Temple marks the beginning of the seventy sets of seven. The event that best fits this description is the decree of Cyrus the Great in 538 BC that allowed the Jews to return to Jerusalem and begin rebuilding (see 5:31 jl; 9:1 jm; Ezra 1:2-4 jn). Less likely are the decrees of Artaxerxes I in 458 BC (see Ezra 7:12-26 jo) and 445 BC (see Neh 2:5-8 jp).
• a ruler—the Anointed One: Many interpreters see Christ as fulfilling this prophecy, so they understand this passage as describing history from the time of Daniel to the time of Christ. However, an “anointed one” can refer to any of Israel’s kings or priests, who were ordained by anointing with oil. If the passage was fulfilled in the time of Antiochus IV, then the anointed one was probably the high priest at the time, Onias III (cp. Dan 11:22 jq).
• and strong defenses: The vision refers to Jerusalem as being physically rebuilt. The rebuilding of the Temple was completed in 515 BC (Ezra 3:1–6:22 jr); in 445 BC, Nehemiah completed the wall of Jerusalem (Neh 2–6 js).
• The perilous times can refer to the history of Jerusalem and its Temple from the time the decree was published until the end of the seventy sets of seven (see Dan 11:2-45 jt).
9:26 ju the Anointed One (literally an anointed): Those who see the fulfillment of this passage in the time of Antiochus IV point to the murder of the high priest Onias III in 171 BC as the fulfillment of this prophecy (see study note on 11:22). Those who see the fulfillment of this passage in the time of Christ will refer this prophecy to the crucifixion of the Messiah in AD 30 or 33.
• The ruler who will arise could refer to Antiochus IV, who attempted to destroy the Jewish people and their worship in the Temple between 171 and 164 BC (see 1 Maccabees 1:20-40). Many believe, however, that the destruction of the city and the Temple refers to the destruction of Jerusalem by the Romans in AD 66–70.
• The end refers to the completion of the seventy sets of seven. The text implies that the very end is a later time, and that the war would continue into the future (cp. Matt 24:4-8 jv; Mark 13:5-8 jw).
• The image of a flood often represents an invading army (cp. Dan 11:10 jx, 22 jy, 40 jz; Nah 1:8 ka) or devastating destruction.
9:27 kb The ruler (literally he): Most interpreters understand this pronoun as referring to the ruler of 9:26 kc. Some think that it refers back to the anointed one of 9:25-26 kd and is thus a prophecy about Christ, meaning that Christ caused a covenant to prevail and removed the need for sacrifices and offerings by his death. However, the word behind make a treaty has the sense of imposing a covenant, evidently by the use of force or intimidation. Antiochus IV imposed a covenant with the people of Judea following the beginning of his rule in 175 BC (cp. 11:23 ke; see 1 Maccabees 1:10-15). Other interpreters believe that this prophecy was fulfilled in the events of AD 66–70. For still others, it refers to a future ruler.
• The phrase put an end refers to a destructive action, not an act of God’s salvation such as the Messiah would accomplish by his death. In 167 BC, Antiochus IV ordered the people of Judea to cease all practice of Jewish worship in the Temple and instead practice pagan worship, on pain of death (see 1 Maccabees 1:41-63). Similarly, the Roman general Titus put an end to the sacrifices and offerings in the Temple when he destroyed it in AD 70.
• a sacrilegious object that causes desecration (literally an abomination of desolation): Cp. Dan 8:13 kf; 11:31 kg; 12:11 kh. This expression (Hebrew shiqqutsim meshomem) is possibly a mocking play on the Semitic name for Zeus (Ba‘al Shamayim, “Lord of the Heavens”). Idol-gods are often referred to as shiqquts, “abomination,” “desolation,” elsewhere in the Bible (see Deut 29:17 ki; 2 Chr 15:8 kj; Isa 66:3 kk; Jer 32:34 kl; Ezek 20:7 km), and the similarity between the sounds of shomem, “devastation, destruction, desolation,” and shamayim is clear. In December 167 BC, Antiochus IV erected an image of Zeus atop the altar of burnt offering in the Temple court and sacrificed unclean animals there. The same phrase (abomination of desolation) is used in 1 Maccabees 1:54 to describe that altar and its sacrifices. Jesus and multiple New Testament authors anticipated a desolating sacrilege in the future (Matt 24:15 kn; Mark 13:14 ko; Luke 21:20 kp; 2 Thes 2:3-4 kq). After Titus destroyed the Temple in Jerusalem in AD 70, the Romans set up their idols in the Temple precinct and made sacrifices to their gods (see Josephus, War 6.6.1). The apostle John later observed that many antichrists had appeared (1 Jn 2:18-23 kr) and that the spirit of the antichrist was at work in the world (1 Jn 4:3 ks).
• The time of destruction is under God’s control, and the fate decreed for this defiler is certain to come (cp. Dan 7:11 kt; 8:25 ku; 11:45 kv). So it is with every ruler who exalts himself against God and seeks to destroy God’s people.
Thematic note: Community Identity
In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.
In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17 kw) and the blessing of Aaron (Num 6:24-26 kx), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7 ky). Nehemiah was governor of Judea from 445 to 433 BC, about 140 years after the destruction of Jerusalem (586 BC), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16 kz). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21 la; 20:1-5 lb).
In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27 lc; Eph 4:12 ld). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2 le) and so to model Christ’s example (Matt 11:28-30 lf).
Passages for Further Study
Exod 20:5-6 lg, 8-10 lh; Lev 4:3-21 li; 20:1-5 lj; Josh 7:1-26 lk; Neh 1:6-7 ll; 1 Cor 12:12-27 lm; Gal 6:2 ln; Eph 4:11-13 lo
Daniel 10
Summary for Dan 10:1-12:13: 10:1–12:13 lp This final vision reaches historically from 536 BC to a distant future when Daniel would be raised from the dead and receive his inheritance. All earthly kingdoms would be destroyed, the eternal kingdom of the Son of Man would arise, God’s people would finally be rescued, and death—the ultimate enemy—would be defeated. 10:1 lq The third year of the reign of King Cyrus was 536 BC, not long after Cyrus issued his decree for the peoples and nations to return to their ancestral homes (2 Chr 36:22-23 lr; Ezra 1:1-2 ls). Daniel’s prayer (Dan 9:4-19 lt) had been answered—the Exile had ended.• Belteshazzar: See 1:7 lu.
Summary for Dan 10:2-3: 10:2-3 lv Daniel was apparently in mourning because of his previous visions (10:14 lw, 16 lx).
Summary for Dan 10:5-6: 10:5-6 ly The man dressed in linen clothing is an unidentified messenger of the Lord (cp. 10:16 lz, 18 ma; 12:6-7 mb; see also Ezek 9:3 mc).
Summary for Dan 10:7-9: 10:7-9 md Daniel’s response was typical for humans in the presence of heavenly beings (cp. Josh 5:14 me; Isa 6:5 mf; Acts 9:7-9 mg; Rev 1:17 mh).
10:11 mi very precious to God: See also 9:23 mj; 10:19 mk.
10:13 ml the spirit prince: The spiritual forces behind the various nations, such as the spirit prince of Persia or the spirit prince of Greece, blocked the way of God’s messenger who responded to the prayers of God’s people (see 10:20–11:1 mm).
• one of the archangels: An archangel was a chief among God’s heavenly messengers.
• Daniel’s world, and ours, is populated by more than meets the human eye. Daniel is shown the great events of history enacted against the background of a real spiritual world where spiritual beings support or hinder God’s people, where the conflicts of the ages are also carried out. Behind all of this, the Ancient One sovereignly guides all things and sits in judgment upon the process and its conclusion. God’s covenant with his people, and their relationship with him through prayer, are central to this process—the world is not ultimately governed by angels and spirit princes, but by the Ancient One, who hears the prayers of his people.
10:16 mn touched my lips: Cp. Exod 4:11-12 mo; Isa 6:5-7 mp.
10:19 mq God’s word gives strength to his servants (cp. Pss 29:11 mr; 68:35 ms).
10:20 mt The messenger described empires in terms of the spirit prince representing each of them. The Persian Empire had just begun and would later be replaced by the Greek Empire (cp. 8:3-7 mu, 19-21 mv).
10:21 mw Book of Truth (literally writing of truth): The messenger was not speaking of himself, but from what was written in God’s Book of Truth. Compare God’s book in 7:9-10 mx; Exod 32:32-33 my. See also Dan 12:1 mz; Ps 139:16 na. The Book of Truth contains what is revealed in Dan 11:2–12:7 nb.
• against these spirit princes except Michael, your spirit prince: God divided up the nations, partitioning out the nations and their princes (Deut 32:8 nc). God was over Israel, and Michael was Israel’s spirit prince.
Daniel 11
11:1 nd Darius the Mede: See study note on 5:31; the first year was probably 539 BC.Summary for Dan 11:2-12:7: 11:2–12:7 ne The messenger provided a grand sweep of history, from the time of Persia, through the break-up of Greece, the rise and defeat of a wicked king or series of kings (11:21-45 nf), and the final resurrection and triumph of God’s people. 11:2 ng Three more Persian kings: These Persian kings who followed Cyrus II were most likely Cambyses (530–522 BC), Gaumata (522 BC, a usurper), and Darius I (521–486 BC). The fourth was probably Xerxes I (486–465 BC; see study note on Esth 1:1), whose riches were legendary, as were his army of 1,700,000 soldiers and his huge navy (see Herodotus, Histories 7.6), which he used to fight against the kingdom of Greece. He was unsuccessful, as the Persians failed to defeat the growing power of Greece. God’s sovereign hand was at work behind the historical events of this chapter.
11:3 nh The mighty king was Alexander the Great (see study note on 8:21, 336–323 BC), who conquered much of the known world in thirteen years, from Greece to India and from far into the north to Egypt in the south.
11:4 ni Alexander died on June 10, 323 BC, in Babylon at the age of thirty-three. He was at the height of his power and willing to be worshiped as a god.
• Alexander’s descendants were not capable of governing, and his brother Philip was incompetent.
• For his empire will be ... given to others: Several of Alexander’s generals divided his empire; by 301 BC, their conflicts had resulted in four parts (see 7:4-7 nj; 8:8-12 nk and corresponding study notes). God orchestrates history, and its end belongs to him.
Summary for Dan 11:5-45: 11:5-45 nl Throughout this passage, the king of the south describes Alexander’s general Ptolemy and his descendants, who ruled Egypt; the king of the north describes Alexander’s general Seleucus and his descendants, who ruled Syria and Mesopotamia. In the period following Alexander’s death, the kings of Egypt and Syria vied for control of the strategically located land of Palestine. The holy city and the holy people lay between these two powers. These battles continued until their appointed end (11:27 nm, 35 nn, 40 no, 45 np; 12:1 nq, 7 nr). These events are described historically in 1, 2, and 3 Maccabees and by Herodotus, Livy, Polybius, Porphyry, and Josephus. 11:5 ns The first king of the south was Ptolemy I Soter (323–285 BC). One of his own officials was Seleucus I Nicator (321–281 BC), who took over the rule of Syria. Both men were military commanders under Alexander the Great. Initially (320–198 BC), Palestine was under the control of the Ptolemies.
11:6 nt An alliance was formed between Antiochus II Theos, the king of the north (261–246 BC), and Ptolemy II Philadelphus, the king of the south (284–246 BC). Antiochus married Ptolemy’s daughter Berenice Syra in 250 BC, then abandoned her in 246 BC. She and Antiochus were then murdered.
Summary for Dan 11:7-8: 11:7-8 nu one of her relatives: Berenice’s brother, Ptolemy III Euergetes, became king of the south (246–221 BC), invaded Syria with his army, defeated the king of the north (Seleucus II Callinicus, 246–226 BC), occupied the fortress cities of Antioch and Seleucia, and built the Ptolemaic kingdom to its greatest extent. When he returned to Egypt, he took their idols with him, but left Seleucus II on the throne.
11:9 nv Seleucus II, still the king of the north, tried to invade Egypt in 242 BC but was defeated by Ptolemy III.
Summary for Dan 11:10-12: 11:10-12 nw The sons of Seleucus II were Seleucus III Ceraunus (226–223 BC) and Antiochus III the Great (223–187 BC).
• a mighty army that will advance like a flood: Antiochus III aggressively sought to regain lost territory, including Palestine.
• as far as the enemy’s fortress: Antiochus III advanced to Raphia on the border of Egypt in 217 BC. In the ensuing battle, the king of the south—Ptolemy IV Philopater (221–203 BC)—defeated Antiochus III and retained control of Palestine.
Summary for Dan 11:12-13: 11:12-13 nx Ptolemy IV’s success was short lived. In 198 BC, the king of the north—Antiochus III—returned.
• Antiochus III had been conquering lands to the north and east, from which he raised a fully equipped army far greater than before (cp. 3 Maccabees 1:1-5).
11:14 ny A general uprising of Jews and rebel Egyptians who favored Antiochus III arose. The king of the south was Ptolemy V Epiphanes (203–181 BC).
• they will not succeed: The Egyptian commander, Scopas, quelled the rebellion (200 BC).
11:15 nz At Paneas in 198 BC, the king of the north (Antiochus III) defeated the Egyptian general Scopas, besieged and captured Sidon, a fortified city, and took control of Palestine.
11:16 oa intent on destroying it: Antiochus III sought to hellenize the Jews and destroy their ancient customs, but he was flattered by Jews who received him well, and he granted them special privileges. They were allowed to live according to their own laws. His son Antiochus IV was not so accommodating (11:21-39 ob).
11:17 oc Antiochus III formed an alliance with Ptolemy V by giving his daughter, Cleopatra I, to Ptolemy V in marriage. Antiochus hoped to overthrow Egypt from within, but his plan failed when his daughter became loyal to Egypt, and Egypt formed an alliance with Rome.
11:18 od Antiochus III extended his holdings into the coastland—including Anatolia, Macedonia, and Greece—but he was defeated by the Romans in 191 and 190 BC. The prince was the famous Roman general Scipio, who put a stop to Antiochus III’s expansionist policies and caused him to retreat in shame from his western acquisitions.
11:19 oe Antiochus III thereafter remained within his own fortresses, where he was assassinated in 187 BC.
11:20 of Antiochus III’s successor was his son Seleucus IV Philopater (187–175 BC), who was known for his infamous act of sending Heliodorus, a tax collector, to exact large sums of money to maintain the royal splendor (but also to pay the ruinous tribute imposed on the Seleucids by Rome). Heliodorus attempted to plunder the Temple in Jerusalem but was divinely thwarted (see 2 Maccabees 3:1-40). Seleucus was murdered by Heliodorus after a very brief reign of seven years.
Summary for Dan 11:21-39: 11:21-39 og The next to come to power was Antiochus IV Epiphanes (175–163 BC). He is also the “small horn” of Dan 8:9-14 oh, 23-26 oi. He is described vividly in 1 Maccabees 1:7–6:16; 2 Maccabees 1:1–10:5; 4 Maccabees 4:15–18:5. Antiochus was despicable both because he had usurped the kingship and for his deeds as king. He was not in line for royal succession but usurped the throne from his brother’s son.
11:22 oj The covenant prince was Onias III, the high priest (cp. study notes on 9:25-26). He was removed by Antiochus IV in 175 BC and replaced by his brother Jason (2 Maccabees 4:7-10). In 171 BC, Onias was murdered by Menelaus, who then became high priest (171–162 BC). Menelaus supported Antiochus IV’s program of hellenization (see study note on 9:27).
11:23 ok deceitful promises: Antiochus IV introduced Greek religion into Judea, helped by lawless followers who supported his policies (see 1 Maccabees 1:11-15).
11:24 ol richest areas of the land: Antiochus IV seized the riches of the Temple, took large tributes from Jerusalem, and stationed troops there (1 Maccabees 1:29-40).
Summary for Dan 11:25-27: 11:25-27 om The king of the south was Ptolemy VI Philometor (181–146 BC). Antiochus IV attacked Egypt twice between 170 and 168 BC (1 Maccabees 1:17-19).
11:28 on Antiochus IV plundered Jerusalem and the Temple in 170 BC, killing thousands and enslaving others (1 Maccabees 1:20-42; 2 Maccabees 5:1-23). His arrogance was unbounded (1 Maccabees 1:24-25; cp. Dan 7:28 oo; 8:9 op).
Summary for Dan 11:29-35: 11:29-35 oq Antiochus IV invaded the south [Egypt] ... once again (see Polybius, Histories 29.1).
• The warships from western coastlands refers to the Romans. The Roman general Popilius Laenas drew a circle in the sand, forced Antiochus to stand inside it, and made him decide whether to return home or prepare for war with Rome before exiting the circle. Fearing the Roman fleet, Antiochus chose to withdraw and return home. He then vented his anger and humiliation against the Jews, the people of the holy covenant. He took Jerusalem in 167 BC and rewarded those who would come over to him. He polluted the altar (see Dan 8:9-14 or, 23-26 os), stopped the sacrifices, set up a statue of the Greek god Zeus in the Temple, and harassed and killed whoever refused to forsake the covenant (see 1 Maccabees 1:62-64; cp. Dan 9:27 ot; Matt 24:15 ou).
11:31 ov the sacrilegious object that causes desecration: See study note on 9:27.
Summary for Dan 11:32-35: 11:32-35 ow The wise are those who know their God and his laws and follow them, even in a hostile and deceptive environment. Many were martyred for their faithfulness to God and his laws during this time (1 Maccabees 1:11; 7:19 ox; 2 Maccabees 6–7).
11:34 oy A little help came when the family of Mattathias and those around them, who were called Maccabees, instigated a national revolt which Antiochus, occupied elsewhere, could not put down. In 164 BC, three years after the Temple had been desecrated, the Maccabees recaptured Jerusalem, removed the sacrilegious object (the statue of Zeus), cleansed the altar, and restored the daily sacrifices (8:11-14 oz, 26 pa; 1 Maccabees 1:59). This event is commemorated at Hanukkah (see John 10:22 pb).
Summary for Dan 11:36-40: 11:36-40 pc Some interpreters see these verses as a transition from the earthly Antiochus IV to a character larger than history (7:8 pd). 11:36 pe Antiochus IV thought himself equal to God (2 Maccabees 9:1–10:12), but God would hem him in until the time of wrath was completed.
• what has been determined will surely take place: Antiochus suddenly contracted a painful disease and died in 163 BC in the mountains of Persia (see 8:25 pf; 1 Maccabees 4:52-53; 6:16; 2 Maccabees 9:4, 28; 10:5).
Summary for Dan 11:37-38: 11:37-38 pg no respect for the gods of his ancestors: Antiochus IV forsook the Syrian gods in order to worship Greek gods.
• The god loved by women might be one of the Canaanite or Egyptian fertility deities.
• No god of fortresses is known from history, but this description might be fulfilled by the lavish gifts that Antiochus gave to cities and to Greek temples, perhaps to increase his reputation and power (see Livy, History 41.20).
Summary for Dan 11:40-45: 11:40-45 ph Most commentators believe these verses describe the time of the end of history (cp. Mark 13:14 pi; 2 Thes 2:3-12 pj; Rev 19:19-21 pk). These verses echo the career of Antiochus IV, but we have no historical record of the events described here. Antiochus was a paradigm for future rulers who set themselves against the God of gods. 11:40 pl No known king of the south or king of the north did these things.
11:41 pm the glorious land of Israel: Israel (cp. 8:9 pn; 11:16 po) is again the center of attack by an evil king.
• Moab, Edom, and Ammon were nations surrounding ancient Israel and Judah.
11:45 pp The glorious holy mountain includes Zion, Jerusalem, and the Temple—the place God chose for his name to dwell.
• The sea probably refers to the Mediterranean Sea.
Daniel 12
Summary for Dan 12:1-7: 12:1-7 pq At that time, the time of the end, God will rescue his people and defeat every enemy—even death. 12:1 pr Michael was Israel’s patron angel (cp. 10:13 ps, 21 pt; Rev 2:1 pu, 8 pv, 12 pw).• the book: This is possibly the Book of Truth (Dan 10:21 px; cp. 7:10 py).
• will be rescued: All previous rescues of God’s people in Daniel (e.g., 3:28 pz; 6:27 qa) had foreshadowed, and now culminated in, the resurrection from the dead (12:2-3 qb).
12:2 qc Everlasting life is completely without shame or disgrace (cp. Gen 2:25 qd; 3:7 qe).
12:3 qf Those who are wise know their God (cp. 1:4 qg, 17 qh; 8:25 qi; 9:22 qj, 25 qk; 11:32-35 ql; 12:10 qm).
• To shine is a familiar metaphor for life, purity, righteousness, and glory.
12:4 qn Daniel was to keep the prophecy a secret (cp. 7:28 qo; 8:26 qp); it would be unveiled at God’s proper time, the time of the end.
12:5 qq The river was the Tigris River (10:4 qr).
• The two others witnessed to God’s promises (see Num 35:30 qs; Deut 19:15 qt).
12:7 qu time, times, and half a time: God appoints times for all things as he rules the flow of earthly and heavenly events (see study note on 7:24-25).
• The shattering of the holy people was part of God’s purpose to purify them (12:10 qv).
Summary for Dan 12:8-10: 12:8-10 qw God withheld exactly how and when all this would finally end. Daniel would not see the end (12:13 qx); his job was to finish out his life in faith.
• purified, cleansed, and refined: God would use violent and terrifying times to improve the moral and religious character of his people (cp. 11:35 qy).
• Being wise includes having insight into God’s ways and walking accordingly. The wicked will not understand or change their wickedness even if the vision is explained to them.
Summary for Dan 12:11-12: 12:11-12 qz the sacrilegious object that causes desecration: See 8:13-14 ra, 23-26 rb; 11:29-35 rc. See also study note on 9:27.
• God’s people must wait and remain faithful when the events of the end come.
• 1,290 days ... 1,335 days: Some interpreters see these numbers as relating to specific events in the reign of Antiochus IV Epiphanes. Others see them as purely symbolic. The number 1,290 equals 43 lunar months of 30 days each, which is approximately 3½ years in the solar calendar. This might represent the final half of the final “set of seven” (9:27 rd). The number 1,335 might represent simply an extra 45 days of waiting until the end. Those who endure the whole time, and then some, will see God act on behalf of his people.
12:13 re Daniel died before the final end, but he knew that he would rise again! Here, the end refers to that time when even the dead rise (12:1-3 rf) and the everlasting Kingdom of God Most High is established.
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