8Although I heard, I did not understand. Then I said, “My lord, what shall be the end of these things?”
9And he said, “Go your way, Daniel, for the words are closed up and sealed till the time of the end.
10s“Many shall be purified, made white, and refined, tbut the wicked shall do wickedly; and none of the wicked shall understand, but uthe wise shall understand.
11“And from the time that the daily sacrifice is taken away, and the abomination of desolation is set up, there shall be one thousand two hundred and ninety days.
12“Blessed is he who waits, and comes to the one thousand three hundred and thirty-five days.
13“But you, go your way till the end; vfor you shall rest, wand will arise to your inheritance at the end of the days.”
Daniel Commentaries
Daniel 1
1:1 third year. 606–605 B.C. It was the third year by Babylonian dating, which did not count a king’s initial (accession) year, but began with the following year. So the “third year” is in harmony with the same year labeled as “fourth” by the Judean system of dating (cf. Jer. 46:2). Jehoiakim. Son of Josiah who ruled (ca. 609–597 B.C.) when Nebuchadnezzar first plundered Jerusalem. Nebuchadnezzar. Son of Nabopolassar who ruled Babylon (ca. 605–562 B.C.).
1:2 Shinar. A term for Babylon. his god. Bel or Marduk (same as Merodach). Babylonian religion recognized other gods too (cf. 1:7 and see note there). To conquer another nation’s deities was thought to prove the superiority of the victor’s god.
1:4. Qualifications for Jews to be trained in affairs of state included being: 1) physically free from bodily blemish or handicap and handsome, i.e., a pleasing appearance in the public eye; 2) mentally sharp; and 3) socially poised and polished for representing the leadership. The ages of the trainees was most likely 14–17.
1:5 three years of training. Cf. 2:1 and see note there.
1:7 names. A key factor in the “brainwashing” process of the Babylonian training was a name switch. This was to link the inductees to local gods rather than to support their former religious loyalty. Daniel means “God is my judge,” but became Belteshazzar, or “Bel Protect the King.” Hananiah, “the Lord is Gracious,” was changed to Shadrach, “Command of Aku,” another Babylonian god. Mishael, meaning “Who is like the Lord?” was given the name Meshach, “Who is what Aku Is?” Finally, Azariah, “the Lord is my Helper,” became Abed-nego, “Servant of Nego,” also called Nebo, a god of vegetation (cf. Is. 46:1).
1:8 Daniel purposed. The pagan food and drink was devoted to idols. To indulge was to be understood as honoring these deities. Daniel “purposed in his heart” (cf. Prov. 4:23) not to engage in compromise by being untrue to God’s call of commitment (cf. Ex. 34:14, 15). Also, foods that God’s law prohibited (Lev. 1:1) were items that pagans consumed; to partake entailed direct compromise (cf. Dan. 1:12). Moses took this stand (Heb. 11:24–26), as did the psalmist (Ps. 119:115), and Jesus (Heb. 7:26). Cf. 2 Cor. 6:14–18; 2 Tim 2:20.
1:9. God honored Daniel’s trust and allegiance by sovereignly working favorably for him among the heathen leaders. In this instance, it prevented persecution and led to respect, whereas later on God permitted opposition against Daniel which also elevated him (Dan. 3, 6). One way or another, God honors those who honor Him (1 Sam. 2:30; 2 Chr. 16:9).
1:12 vegetables. This Heb. word appears in a plural form in the OT, only here and in v. 16. It might refer to wheat or barley, or it could be fresh vegetables.
1:15 fatter in flesh. Indicates healthiness.
Dan. 1:16
An Overview of Daniel’s Kingdoms
I. Daniel 2/Daniel 7
A. Babylon 2:32, 37, 38; 7:4, 17
B. Medo-Persia 2:32, 39; 7:5, 17
C. Greece 2:32, 39; 7:6, 17
D. Rome 2:33, 40; 7:7, 17, 23
E. Revived Rome 2:33, 41-43; 7:7, 8, 11, 24, 25
F. Millennium 2:34, 35, 44, 45; 7:13, 14, 26, 27
II. Daniel 8/Daniel 11
A. Medo-Persia 8:3-8, 20, 21; 10:20, 21; 11:2-35
B. Greece 8:3-8, 20, 21; 10:20, 21; 11:2-35
C. Revived Rome 8:9-12, 23-26; 11:36-45.
1:20 ten times better. This probably uses the number qualitatively to signify fullness or completeness, i.e., they displayed incredible skill in answering, beyond the performance of other men who spoke without God’s help. Compare this with “ten days” (vv. 12–15) which is quantitative, since it refers to an actual passage of time.
1:21 first year. Cyrus of Persia conquered Babylon in 539 B.C. His third year, in 10:1, is the latest historical year that Daniel mentions (cf. Ezra 1:1—2:1).
Dan. 1:21
Alexander’s Greek Empire
Daniel 2
2:1 second year. Promotion of the 4 Hebrews after 3 years (1:5, 18) agrees with the year of promotion after the dream in the “second year.” See note on 1:1. dreams. In the time of revelation, God spoke through the interpretation of dreams that He induced (cf. v. 29).
2:2 Chaldeans. This could refer to all people native to Chaldea (1:4; 3:8), or, as here, to a special class of soothsayers who taught Chaldean culture.
2:4 Aramaic. This language, to which Daniel suddenly switches in v. 4b and retains through 7:28, was written with an alphabet like Hebrew, yet had distinctive differences. Aramaic was the popular language of the Babylonian, Assyrian, and Persian areas, and was useful in governmental and trade relations. Daniel 1:1–2:4a and 8:1—12:13 were written in Hebrew, possibly because the focus was more directly on Hebrew matters. Daniel 2:4b–7:28 switches to Aramaic because the subject matter is centered more on other nations and matters largely involving them.
2:5 My decision is firm. The king shrewdly withheld the dream, though he remembered it, to test his experts. He was anxious for a straight interpretation, with no deception.
2:7 Let the king tell. The worldly men of human skill failed (cf. the magicians in Pharaoh’s court, Ex. 8:16–19, with Joseph, Gen. 41:1ff.). Verses 8–13 show how impossible it is for humans to truly interpret dreams from God (cf. v. 27). But Daniel, who trusted God in prayer (v. 18), received His supernatural interpretation (vv. 19, 30). He gave credit to God in his prayer (vv. 20–23) and his testimony before Nebuchadnezzar (vv. 23, 45). Later the king, too, gave God the glory (v. 47).
2:20–23 This praise to God sums up the theme of the whole book, namely that God is the One who controls all things and grants all wisdom and might.
2:28 God…reveals secrets. Just as He did during Joseph’s time in Egypt (cf. Gen. 40:8; 41:16).
2:36–45 we will tell the interpretation. Five empires in succession would rule over Israel, here pictured by parts of a statue (body). In Dan. 7, the same empires are represented by 4 great beasts. These empires are Babylon, Medo-Persia, Greece, Rome, and the later revived Rome (cf. Introduction: Background and Setting), each one differentiated from the previous as indicated by the declining quality of the metal. A stone picturing Christ (Luke 20:18) at His second coming (as the Son of Man also does in Dan. 7:13, 14) will destroy the fourth empire in its final phase with catastrophic suddenness (2:34, 35, 44, 45). Christ’s total shattering of Gentile power will result in the establishment of His millennial kingdom, the ultimate empire, and then continuing on eternally (2:44; 7:27).
2:39 inferior. This probably means “lower” (lit. “earthward”) on the image of a man as Daniel guides Nebuchadnezzar’s thoughts downward on the body from his own empire (the head) to the one that would succeed it. Medo-Persia, though lacking the glory of Babylon (silver as compared to gold), was not inferior in strength to Babylon when its day of power came; it actually conquered Babylon (7:5). Also in the case of Greece, bronze is less glorious (valuable) than silver, but stronger. rule over all the earth. Alexander the Great became the ruler of the world, including Israel, from Europe to Egypt to India.
2:40 strong as iron. This metal fittingly represents the Roman Empire which would be characterized by the description predicted. It did have armies in iron armor known as the Ir
on Legions of Rome, and it had strength and invincibility.
2:41 toes. Ten toes represent the same kings as the 10 horns in 7:24. They will rule in the final time of the Gentile empire, which Christ destroys in violent abruptness at His second coming.
2:41–43 clay and…iron. The iron in the 10 toes (kings) represents the Roman Empire in its revived form, prior to the second coming of Christ, as having iron-like strength for conquest (cf. Rev. 13:4, 5). But the clay mixed in depicts that the union (federation) of kings and nations would have fatal flaws of human weakness, so that it is inherently vulnerable.
2:44 stand forever. God’s kingdom ruled by Messiah is the final rule, never to be replaced. It has a millennial phase and an eternal future, but it is the same king who rules both.
2:45 stone…mountain. The stone is Messiah (cf. Ps. 118:22, 23; Is. 28:16; Rom. 9:33; 1 Pet. 2:6; esp. Luke 20:18). The mountain pictures God’s all-transcending government that looms over weak earthly powers (4:17, 25; Pss. 47:8; 103:19; 145:13; Rev. 17:9). Messiah is “cut out” of this sovereign realm by God, which accords with the Son of Man coming (7:13, 14); “without hands” denotes that the Messiah comes from God and is not of human origin or power (cf. the same idea in 8:25). The virgin birth and the resurrection, as well as the second coming, could be encompassed in this reference to supernatural origin.
Daniel 3
3:1 image of gold. The statue, which the king arrogantly made, represented himself as an expression of his greatness and glory and reflected the dream where he was the head of gold (2:38). It was not necessarily made of solid gold, but more likely would have been overlaid with gold, like many objects found in the ruins of Babylon. The word for “image” usually means a human form. The height of the figure was about 90 ft. and the width 9 ft.; it would have been comparable in height to date palms found in that area. The self-deifying statue of the king need not have been grotesquely thin in proportion to the height since a massive base could have contributed to the height. This established the worship of Nebuchadnezzar and the nation under his power, in addition to the other gods.
3:2. Leaders attending the “summit conference” for Nebuchadnezzar’s display are: satraps, or leaders over regions; administrators, or military chiefs; governors, or civil administrators; counselors, or lawyers; treasurers; judges, or government arbiters; magistrates, or judges in our sense today; officials, or other civil leaders.
3:5 lyre. Like a harp, possibly square or rectangular, with strings to pluck with a plectrum (pick), yielding high tones. psaltery. An instrument plucked with the fingers rather than a plectrum (pick), yielding low tones.
3:6 furnace. Some ancient kilns were found to have been shaped like a vertical tunnel open only at the top, with a dome supported by columns. Charcoal normally served as fuel.
3:8 certain Chaldeans. These are most likely the priests of Bel-Merodach who were envious of these young Jews, and sought their death.
3:12 They do not serve your gods or worship the gold image. Enemies of God’s servants witnessed such a clear-cut testimony that they were in no doubt about their rejection of idolatry and unshakeable allegiance to the God of Israel.
3:13 these men. Daniel is not mentioned as being part of the refusal to worship witnessed by the Chaldeans. If present, he surely would have joined these others in faithfulness to God.
3:15 who is the god. The king’s challenge would return to embarrass him. The true God was able to deliver, just as He was able to reveal a dream and its meaning. Nebuchadnezzar had earlier called him “the God of gods” (2:47), but having let that fade from his attention, he soon would be shocked and humiliated when God took up his challenge (3:28, 29).
3:16 we have no need to answer. The 3 men meant no disrespect. They did not have any defense, nor did they need to reconsider their commitment, since they stood fast for their God as the only true and living God. Their lives were in His hands as they indicated in vv. 17, 18 (cf. Is. 43:1, 2).
3:19 seven times more. The king’s fury at being defied to his face led him to cry for an intensification of the heat. He was not literally requiring the fire to be 7 times hotter as a gauge would indicate, or requiring 7 times as long to heat, or 7 times the amount of fuel (cf. v. 6, “cast immediately”). The king in anger means “intensely hot,” using “seven” figuratively to denote completeness (as Lev. 26:18–28; Prov. 6:31; 24:16), similar to “ten” in Dan. 1:20. Cf. “exceedingly hot” (3:22). A stone or brick furnace with an air draft could be made hotter by more fuel and air.
3:22 took up. Refers to being taken upward on some kind of ramp to a spot near enough to the top to be thrown in (cf. v. 26). The fire was so hot it incinerated the king’s men.
3:23 fell down. A shaft directed them into the furnace bottom, on top of the fuel.
3:25 four men loose. The king seemed only to have known that the fourth person was a heavenly being. He called him a son of the gods (a pagan reference to one who appeared supernatural) and an “Angel” (v. 28). The fourth person could possibly have been the second person of the Godhead (Jesus Christ) in a pre-incarnate appearance (see notes on Josh. 5:13–15; Judg. 6:11).
3:27 the fire had no power. When God enacts a miracle, He supernaturally controls all details so that His power is unmistakable, and there is no other explanation.
3:28–30 The king was convinced and eager to add the God of these men to his panoply of deities. Soon he learned that God was not one of many, but the only God (Dan. 4).
Daniel 4
4:1–3 Nebuchadnezzar’s praise of God in 4:1–3 and 34b–37 is the theme that brackets the experience the king reiterates in the first person (vv. 4–34). He began and ended the narrative with praise, and in between told why he converted to such worship of the true God (cf. Rom. 11:33).
4:6 wise men of Babylon. The king gave them another try (cf. 2:2–13) and they were again unable.
4:8 at last Daniel came. Daniel alone interpreted the tree vision (v. 10), enabled by God. my god. As the story began, he depicted himself still as a worshiper of Bel-Merodach.
4:9 chief of the magicians. Here was the title the pagans gave him (cf. 5:11). Spirit. The meaning here and in v. 18 (as well as 5:11, 14) is rightly translated as “the Spirit of the holy God.” Wording for the true God in the Heb. of Josh. 24:19 is equivalent to the Aram. here (see note on 2:4). Some believe he meant “a spirit of the holy gods.” This is unlikely, since no pagan worshipers claimed purity or holiness for their deities. In fact, just the opposite was believed. And since Nebuchadnezzar was rehearsing his conversion, he could genuinely identify the true Spirit of God.
4:10–17 A tree. This pictures Nebuchadnezzar after 605 B.C. (cf. 4:20–22). The creatures in v. 12 represent people under his rule (v. 22). The fall of the tree represents the coming time of God’s judgment on him (cf. 4:23–25).
4:13 a watcher, a holy one. This was an angel (cf. v. 23), a servant of God, who controlled a nation’s rise or fall (cf. Dan. 10:13). Angels often have roles administering God’s judgment, as shown also in Gen. 18, Is. 37, and Rev. 16.
4:15 stump. The basis (nucleus) of the kingdom, still in existence in v. 26 (cf. Is. 6:13), will later sprout as in nature (Job 14:7–9). The band is a guarantee that God will protect what remains intact and preserve the king’s rule (v. 26).
4:16 heart of a beast. Some form of the disease called lycanthropy, in which a person thinks he is an animal and lives wildly, caused him to eat grass, have thick and unkept nails, shaggy hair, and behave inhumanly. seven times. (cf. also 4:23, 25, 32). Probably “years” are meant, not “months,” which is used in v. 29. Daniel uses the same term clearly to mean “years” in 7:25.
4:19 astonished. Daniel’s compassionate alarm at the coming calamity.
4:26 Heaven rules. God is synonymous with His abode.
4:27 break off your sins. Daniel called for a recognition of sin and repentance (cf. Is. 55:7). He was not presenting a works salvation, but treating the issue of sin exactly as Jesus did with the rich young ruler in Matt. 1
9:16–23. The king failed to repent at this point (v. 30).
4:30 I have built. Nebuchadnezzar was known for his building projects, such as a 400 foot high mountain terraced with flowing water and hanging gardens for his wife (one of the 7 wonders of the ancient world) as a place for cool refreshment. For such pride, judgment fell (vv. 31–33).
4:34 lifted my eyes. God’s grace enables a person to do this (John 6:44, 65). “For those who honor Me I will honor” (1 Sam. 2:30); and “Surely He [God] scorns the scornful, but gives grace to the humble” (Prov. 3:34). The praise of vv. 34b–37 and 1–3 came as a result (cf. Jer. 9:23, 24).
Daniel 5
5:1 Belshazzar. These events occurred in 539 B.C., over two decades after Nebuchadnezzar’s death (ca. 563/2 B.C.). This king, whose name (similar to Daniel’s, cf. 4:8) means “Bel, protect the king,” is about to be conquered by the Medo-Persian army.
5:2 vessels. The celebration was designed to boost morale and break the feelings of doom, because at this very time, armies of Medo-Persia (cf. v. 30) had Babylon helplessly under siege.
5:4 This exercise was a call for their deities to deliver them.
5:5 man’s hand. Babylonian hands had taken God’s vessels (mentioned twice) and held them in contempt to dishonor and challenge Him. Now the Hand that controls all men, and which none can restrain, challenged them (4:35). God’s answer to their challenge was clear, as in vv. 23–28.
5:7–9 they could not. Without God’s help, the experts again failed (cf. chaps. 2, 4), but God’s man Daniel would not.
5:10 The queen spoke. Possibly she was a surviving wife or a daughter of Nebuchadnezzar. If the latter, she was a wife of Nabonidus who co-ruled with Belshazzar (cf. “third ruler,” v. 16). She, like Nebuchadnezzar in chap. 4, has confidence in Daniel (vv. 11, 12).
The MacArthur Study Bible, NKJV Page 409