BOOK OF DANIEL

Introduction

The prophet Daniel is one of four Major Prophets in Hebrew Scripture, along
with Isaiah, Jeremiah, and Ezekiel. The Book takes its name from the hero, Daniel, a young
Jewish prophet who lived in Babylon following the Babylonian Captivity or Exile, which began
in 597 BC. The prophet Ezekiel, who wrote his prophecy in Babylon about the same time,
mentioned three Biblical figures in a row as men of righteousness, Noah, Daniel, and Job (Ezekiel
14:14 and 14:20). Jesus Christ referred to Daniel the Prophet (Matthew 24:15). The Jews placed
Daniel in the Writings section of their Bible. They did this because Daniel was not a prophet in
the sense in which the other Hebrew prophets were. He functioned as a prophet and wrote
inspired Scripture, but he was a government official, an administrator in a Gentile land, rather
than an official prophet.

Daniel is one of three Old Testament books that is apocalyptic. The book of Daniel is rightly
classified as an apocalyptic writing, because of its series of supernatural visions which by their
character fulfilled what is intimated by the Greek word apokalypsis, which means unveiling of
truth which would otherwise be concealed. The apocalyptic sections are chapters 2, 7, 8, and 10—
12. The other two books are Ezekiel (37:1-14; 40:1—48:35) and Zechariah (1:7—6:8). In the
New Testament, Revelation is the only apocalyptic book.

Historical Background

In 605 B. C, Judah also was taken into captivity beginning first with an invasion by the Chaldean
king, King Nebuchadnezzar. The word "Chaldeans" refers to the Babylonians. Chaldea was
originally a small providence in the southern territory of Babylonia at the head of the Persian
Gulf. Later when King Nebuchadnezzar II (605-562) established the Neo-Babylonian Empire
("neo" means "new") the name came to be applied to most all of Babylonia.

Judah was not completely destroyed, but was looted extensively. This was the first of Judah's
three deportations in which the Babylonians took groups of Judahites to Babylon (2 Kings 24: 1-
4). Daniel was among those taken into captivity.

In 597 B.C., (2 Chron. 36:9). Nebuchadnezzar invaded Judah again. He took Jehoiachin to

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Babylon along with most of Judah's remaining leaders and the rest of the national treasures
including young Ezekiel (2 Kings 24:10-17; 2 Chron. 36:10).

A third and final deportation took place approximately 11 years later, in 586 B.C. Jehoiakim's
younger brother Zedekiah, whose name Nebuchadnezzar had changed to Mattaniah, was then
Judah's puppet king. He rebelled against Babylon's sovereignty by secretly making a treaty with
Pharaoh Hophra under pressure from Jewish nationalists (Jer. 37—38). After a two-year siege,
Jerusalem fell. Nebuchadnezzar returned to Jerusalem, burned the temple, broke down the city
walls, and took all but the poorest of the Jews captive to Babylon. He also took Zedekiah prisoner
to Babylon after he executed his sons and put out the king's eyes at Riblah in Aramea (modern
Syria; 2 Kings 24:18—25:24).

The reason God allowed this to happen is found in the following passages of Scripture: (2
Chronicles 36:14-21). God's stated reasons for allowing the destruction of Judah and their
deportation were: 1. their continued idolatry (cf. Romans 1:21-23; Psalm 81:10-12). 2. they
mocked and abused God's messengers (See 1 Kings 19:18 as an example; Hebrews 11:36-40); 3.
they failed to let the land lay fallow every seventh sabbatical year.      
      
In Leviticus 25: 1-7, God directed the Children of Israel to allow the land to rest each seventh
year. After the forty ninth year they were to declare a special "jubilee" in which all land returned
to its original owner and slaves were returned to their families. In Leviticus 25:21-22, God
promised to bless them abundantly in the sixth year with enough harvest to provide for them in
the seventh year when no crops were to be planted or harvested. This was God's way of testing
Israel and teaching them to trust in Him and live by faith. (See Hebrews 11:6)

Thus, to keep the sabbatical year was an act of faith in trusting in God's provision recognizing
that they were God's people. This would be a testimony to all Israel, their children, and to the
nations around them of God. Yet, the Bible does not record that Israel ever kept even one
sabbatical year. However, God's day of accounting was coming and as 2 Chronicles 36:21 states
the land rested for seventy years. Because of their deportation they would not be in the land to
disturb it. This period is figured from the time of the first deportation in 605 BC until 536 BC
when the foundation of the temple was rebuild. (See Dan. 9:2 and Ezra 1:1)
            
If Israel had repented God would have forgiven them and they would have been spared this

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judgment. They refused. God is loving and merciful and His long suffering can be seen in that He
waited for them to repent for four hundred and ninety years!

Writer and Date of Writing

There is little doubt among conservative scholars that Daniel himself wrote this book under the
Holy Spirit's guidance. Probably he did so late in his life, which could have been about 530 B.C.
or a few years later. Several Persian-derived governmental terms appear in the book. The
presence of these words suggests that the book received its final polishing after Persian had
become the official language of government. This would have been late in Daniel's life. What
makes Daniel's authorship quite clear is both internal and external evidence.

Internally the book claims in several places that Daniel was its writer (8:1; 9:2, 20; 10:2).
References to Daniel in the third person do not indicate that someone else wrote about him. It was
customary for ancient authors of historical memoirs to write of themselves this way (cf. Exod.
20:2, 7). Although Daniel does not speak of himself in the first person until chapter 7, there is
little question that the book presents Daniel as its author. This is assumed in the latter portion of
the book and mentioned especially in 12:4. The use of the first person with the name Daniel is
found repeatedly in the last half of the book (7:2, 15, 28; 8:1, 15, 27; 9:2, 22; 10:2, 7, 11, 12;
12:5).

Externally the Lord Jesus Christ spoke of this book as the writing of Daniel (Matt. 24:15; Mark
13:14). The Jews believed that Daniel was its writer from its earliest appearance. The early
church father Jerome argued for Daniel's authorship against a contemporary
critic of his, Porphyry, who contended that someone composed it about 165 B.C. and claimed that
he was Daniel. The reason for taking a late date is because the book contains prophecies that
Antiochus Epiphanies fulfilled in the second century B.C. many rationalistic critics who deny that
the Bible contains predictive prophecy have said that Daniel could not have written it. They
contend that it must have been written after Antiochus, namely, about 165 B.C.

Language of the Book

Chapters 1:1- 2:3 and Chapters 8-12 were written in Hebrew; Chapters 2:4-7:28 were written in
Aramaic (also known as Chaldee or Syriac), the common language of the ancient Near East. The

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Aramaic portions deal with matters pertaining to all the citizens of the Babylonian and Persian
empires. Probably Daniel wrote the Aramaic sections for the benefit of his Gentile neighbors, and
he wrote the whole book for the Jews who could read both languages. Hebrew sections describe
predominantly Jewish concerns and God's plans for Israel.

In the Greek version of Daniel, the apocryphal additions are made to the book, which are not
found in the Hebrew or Aramaic text. These stories have been rejected from the Scriptures as not
properly in the book of Daniel. Those stories are: the Song of the Three Young Men (3:24-90) and
the Appendix - Chapter 13, which contained the beautiful story of Susanna, as well as Chapter 14
on Bel, the Dragon, and the Rescue of Daniel. are:

Key Verses

Daniel 1:19-20; 2:31; 3:17-18; 4:34-35; 9:25-27

Brief Summary

Chapter 1 describes the conquest of Jerusalem by the Babylonians. Along with many others,
Daniel and his three friends were deported to Babylon and because of their courage and the
obvious blessings of God upon them, they were “promoted” in the king’s service (Daniel 1:17-
20). 

Chapters 2: records Nebuchadnezzar having a dream that only Daniel could correctly interpret.
Nebuchadnezzar’s dream of a great statue represented the kingdoms that would arise in the future.

Chapter 3: Nebuchadnezzar made great statue of himself and forced everyone to worship it.
Shadrach, Meshach, and Abednego refused and were miraculously spared by God despite being
thrown into a fiery furnace.

Chapter 4: Nebuchadnezzar is judged by God for his pride, but later restored once he recognized
and admitted God’s sovereignty. 

Chapter 5 records Nebuchadnezzar’s son Belshazzar misusing the items taken from the Temple in
Jerusalem and receiving a message from God, written into the wall, in response. Only Daniel

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could interpret the writing, a message of coming judgment from God.

In Chapter 6, Daniel is thrown into the lions’ den for refusing to pray to the emperor, but was
miraculously spared.

In chapter 7, God gave Daniel a vision of four beasts. The four beasts represented the kingdoms
of Babylon, Medo-Persia, Greece, and Rome.

Chapters 8-12 contain a vision involving a ram, a goat, and several horns – also referring to
future kingdoms and their rulers. Chapter 9 records Daniel’s “seventy weeks” prophecy. God gave
Daniel the precise timeline of when the Messiah would come and be cut off. The prophecy also
mentions a future ruler who will make a seven-year covenant with Israel and break it after three
and a half years, followed shortly thereafter by the great judgment and consummation of all
things. Daniel is visited and strengthened by an angel after this great vision, and the angel
explains the vision to Daniel in great detail.

Daniel’s vision of the end times depicts Israel’s Messiah by whom many will be made pure and
holy (Daniel 12:10). He is our righteousness (1 Peter 5:21) by whom our sins, though blood-red,
will be washed away and we will be as white as snow (Isaiah 1:18).

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 I. PERSONAL HISTORY OF DANIEL

Early Life of Daniel in Babylon (Chapter one)

1: 1 : The date of this deportation by Nebuchadnezzar (605 B.C.), as Daniel recorded it, was the
third year of King Jehoiakim's reign (v. 1). However, Jeremiah wrote that the first year of
Nebuchadnezzar's reign (605 B.C.) was the fourth year of Jehoiakim's reign (Jer. 25:1; cf. 46:2).
Many critics of Daniel have seized upon this apparent contradiction and have tried to discredit
this prophecy.

Scholars have proposed several solutions to this problem. The best one is the explanation based
on the Babylonian method of reckoning the dates of a king’s reign. The portion of a king’s reign
that preceded the beginning of a new year in the month Nisan (late March and early April) , that
is, the year of accession, was called the first year even if it was of sho rt duration. If Jeremiah
followed that method of reckoning, he counted Jehoiakim’s year of accession (which was only
part of a full year) as the first year. And if Daniel used the Jew method of reckoning (which did
not count the first months of a king’s reign before the year) he then counted only the three full
years of Jehoiakim’s reign. The year was 605 B.C. However the Jews began their civil years on
the first of Tishri (late September and early October). This explanation harmonizes these
references.

It would have been only natural for Daniel to do so since he spent virtually all of his life in
Babylon. The Babylonians considered the first year of their kings' reigns as the accession year,
the year they acceded to the throne. That "year" sometimes lasted only a few months. The first
regnal year, the first full year of their reign, began with the first day of the new civil year.

Jeremiah was writing from the Jewish perspective. During the reigns of Jehoash to Hoshea the
Jews also followed the accession-year system.

1: 2: Daniel used the name Shinar to describe Babylon (v. 2). Shinar is a biblical name for
Babylon that often connotes a place hostile to God and faith in God (cf. Gen. 10:10; 11:2; 14:1;
Isa. 11:11 [NIV margin]; Zech. 5:11 [NIV margin]). Carrying off the vessels from a conquered
people's temple was a way that ancient Near Eastern kings expressed their victory over that
nation, particularly its gods (cf. 5:3-4).

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The purpose for taking them captive and giving the special training was to make them servants in
the king's royal court. This favored treatment included being given the same food as the king's
court which included the king's meat (1: 4).

Among the youths who were taken captive was Daniel, Hananiah, Mishael, and Azariah. \ Daniel
was given the name Belteshazzar, meaning "Bel has protected the King" or "May Bel protect his
life." Bel refers to the name of Nebuchadnezzar's God, Bel-Marduk. It had no reference to
Daniel's character.

Hananiah was given the name "Shadrach" the meaning of the word being unsure but thought to
mean, "in command of Aku." "Aku" was the ancient Sumerian moon God. It could refer to
Murduk. Mishael, was renamed, "Meshach" its meaning is unknown. This was probably the
name of some Chaldean god. Azariah, was named "Aded-nego." This name meant "a servant of
Nego/Nebo."

Daniel excelled quantitatively as well as qualitatively. The kings under which he served
recognized and continued to employ his divinely bestowed talents for many years. Daniel 1:21,
states that Daniel lived unto King Cyrus, the Persian, defeated the Babylonians and took over
their empire.( See Ezra 1:1) It was Cyrus who issued the decree that ended the exile of Israel and
allowed them to return to Jerusalem to rebuild the city and its walls. This means that Daniel lived
pass the time of the exile, but there is no mention that he returned to Israel. He was a very old
man and died in Babylon.

Cyrus' first year as king of Babylon was 538 B.C. Thus Daniel's ministry as a government official
spanned approximately 65 years. Two dates bracket this first chapter, the year that Daniel went to
Babylon as a captive and the year that his career ended. The content of this chapter focuses on the
key to Daniel's remarkable career. He purposed to remain faithful to God's will even in a
relatively minor matter.

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 II. PROPHETIC HISTORY OF THE GENTILES DURING THE TIMES OF THE
GENTILES ( 2—7)

Nebuchadnezzar’s Vision of a Great Image (Chapter Two)

Daniel wrote 2:4b—7:28 in the Aramaic language. This literary change gives the reader a clue
that this part is a distinct section of the book. The content of this section also identifies it as
special. It concerns the future history of the Gentiles during "the times of the Gentiles" (Luke
21:24). Aramaic was the common language of the world in which Daniel lived when he wrote. It
is natural that he would have recorded what concerns the world as a whole in the language of the
Gentiles.

Daniel identified four distinct groups of them here. The king wanted to make sure someone could
help him. The magicians (Heb. hartummim) were evidently scholars who could divine the future
by using various means. The conjurers or enchanters (assapim) could evidently communicate
with the dead. The sorcerers (mekassepim) practiced sorcery and cast spells. The Chaldeans or
astrologers (kasdim) here refer to the priestly caste that studied the heavens to determine the
future (2: 2-3)

Chapter 2 and 7 covers the same chronological period. "The times of the Gentiles" (Vv. 30-35)
refers to the period during which Gentile nations would dominate Israel until Messiah would
subjugate Gentile power under His reign.

The head was of fine gold. Its chest and arms were silver. Its abdomen and thighs were bronze. Its
lower legs were iron, and its feet were a combination of iron and clay.

2: 31-45 - Interpretation of Dream

It took considerable courage for Daniel to tell the most powerful ruler of his time that he was
responsible to God. God had given Nebuchadnezzar sovereignty (symbolized by the head of the
statue), power (the head's weight), strength (the connotation of the head on a body), and glory (its
value as gold). The head of gold aptly described Nebuchadnezzar. It also symbolized the
kingdom over which he ruled. Nebuchadnezzar ruled about 45 years (605-560 B.C.), and his
empire only lasted another 21 years. Nebuchadnezzar's father, Nabopolassar, founded the Neo-

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Babylon Empire in 627 B.C., and it fell to the Persians in 539 B.C. So it existed for only 88 years.

The statement that the second kingdom is "inferior" (v. 39a) means inferior in quality but not
necessarily in every respect. However in some respects this kingdom was superior to Babylonia.
For example, it covered a larger geographical area, and it lasted longer (539-331 B.C., 208 years).
The arms of the image evidently represented the two nations of Media and Persia that united
to defeat Babylon.

The world kingdom that succeeded Medo-Persia was Greece under Alexander the Great (v. 39b;
cf. 8:20-21). Its territory was even larger than that of Medo-Persia. Greece dominated the ancient
cradle of civilization from 331 to 31 B.C., so it lasted longer than either Babylonia or Medo-
Persia (300 years). However after Alexander the Great died in 323 B.C., the empire split into four
parts, and each of Alexander's generals took one piece. Cassander ruled Macedon-Greece,
Lysimachus governed Thrace-Asia Minor, Seleucus headed Asia, and Ptolemy reigned over
Egypt, Cyrenaica, and Palestine. Thus Greece lacked the unified strength of Medo-Persia and
Babylonia. Its republican form of government gave more power to the people and less to the
rulers. The two legs of the statue evidently represented the two major divisions of the Greek
Empire: its eastern and western sectors.

Rome defeated the last vestige of the Greek Empire in 31 B.C. and ruled for hundreds of years,
until A.D. 476 in the West and until A.D. 1453 in the East. The eastern and western parts of this
empire crushed all opposition with a brutal strength that surpassed any of its predecessors.
Certainly iron legs fitly symbolized the Roman Empire.

The legs Iron represented Roman empire (v. 40). This fourth kingdom conquered the Greek
Empire in 63 B.C. Though the Roman Empire was divided into two legs and culminated in a
mixture of iron and clay, it was one empire. This empire was characterized by its strength, as iron
is stronger than bronze, silver, and gold. The Roman Empire was stronger than any of the
previous empires. It crushed all the empires that had preceded it. Rome in its cruel conquest
swallowed up the lands and peoples that had been parts of the three previous empires and
assimilated those lands and peoples into itself.

The empire that began as iron regressed to a state of clay mixed with iron mixture speaks of
progressive weakness and deterioration (Vv. 41-43). Two metals together form which may be

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stronger than either of the metals individually. But iron and clay cannot be mixed. The Roman
Empire was characterized by division (it was a divided kingdom) and deterioration (it was partly
strong and partly brittle). Though Rome succeeded in conquering the territories that came under
its influence, it never could unite the peoples to form a united empire. In that sense the people
were a mixture and were not united. (Other views of this mixture of strength and weakness are
suggested: [a] the empire was strong organizationally but weak morally; [b] imperialism and
democracy were united unsuccessfully; [c] government was intruded by the masses, i.e., mob
rule; [d] the empire was a mixture of numerous races and cultures).

2:44-45 These verses explain what the rock that crushed the feet and toes of the image and
destroyed it completely. It is a fifth kingdom that God Himself will establish following the final
phase of the fourth kingdom (Rome; cf. Ps. 2:7-9; Rev. 11:15). The first three metals and beasts
are historical. The Roman empire is to continue untill the time of it is destroyed by the Stone cut
out without hands. Nothing follows Rome. Rome is in existence today. Rome did not disappear,
but it simply fell apart. All it needs is a leader capable of bringing together all of its divergent
parts.

The rock, a frequent symbol of Jesus Christ in Scripture (cf. Ps. 188:22; Isa. 8:14; 28:16; Zech.
3:9; 1 Pet. 2:68), evidently represents the King as well as His kingdom (cf. v. 38: "You are the
head of gold"). The mountain out of which the rock comes is evidently God (cf. Deut. 32:18;
Ps. 18:2; 31:2-3), though a mountain is also a common figure for a kingdom or government in the
Bible (cf. Isa. 2:2; 27:13; Mic. 4:1; et al.). "Those kings" evidently refers to the 10 kings
represented by the 10 toes. They are quite clearly contemporaneous with one another, not
sequential rulers. God's kingdom, the mountain of verse 35, will fill the earth and will last forever
(cf. 2 Sam. 7:16). It will never suffer destruction or be succeeded by another kingdom as all the
preceding kingdoms had. It will begin with the Millennium and continue forever in the eternal
state.

Whereas almost all expositors agree that the kingdom of God is in view, they disagree on the
nature of that kingdom. They also disagree on how it will destroy the preceding kingdoms and
when this destruction will happen.

Amillennialists hold that this kingdom was established by Christ at His First Advent and that now
the church is that kingdom. They argue that: (a) Christianity, like the growing mountain, began to

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grow and spread geographically and is still doing so; (b) Christ came in the days of the Roman
Empire; (c) the Roman Empire fell into the hands of 10 kingdom (10 toes); (d) Christ is the chief
Cornerstone (Eph. 2:20).

Premillenarians, however, hold that the kingdom to be established by Christ on earth is yet future.
At least six points favor that view: (1) The stone will become a mountain suddenly not gradually.
Christianity did not suddenly fill ”the whole earth“ (Dan. 2:35) at Christ’s Firs Advent. (2)
Though Christ came in the days of the Roman Empire, He did not destroy it. (3) During Christ’s
time on earth the Roman Empire did not have 10 kings at once. Yet, Nebuchadnezzar’s statue
suggests that when Christ comes to establish His kingdom, 10 rulers will be in existence and will
be destroyed by Him. (4) Though Christ is now the chief Cornerstone to the church (Eph. 2:20)
and ”a stone that causes [unbelievers] to stumble“ (1 Pet.2: 8), He is not yet a smiting stone as He
will be when He comes again. (5) The Stone (Messiah) will crush and end all the kingdoms of the
world. But the church has not and will not conquer the world’s kingdoms. (6) The church is not a
kingdom with political realm, but the future Millennium will be. Thus Nebuchadnezzar’s dream
clearly teaches premillennialism, that Christ will return to earth to establish His rule on the earth,
thereby subduing all nations. The church is not that kingdom.

NEBUCHADNEZZAR'S DREAM OF THE STATUE

The Materials Their interpretation

Gold Nebuchadnezzar and the Babylonian Empire

Silver The Medo-Persian Empire

Bronze The Greek Empire
Iron The Roman Empire of the past
Iron and Clay The Roman Empire immediately before Christ's second coming
Rock The messianic kingdom of Christ

III. THE GOLDEN IMAGE OF NEBUCHADNEZZAR (Chapter 3)

This image stood about 90 feet high and nine feet wide. The Bible does not say why

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Nebuchadnezzar set up this huge image and required all his subjects to worship it. The image
may have been a likeness of him. However, there is no evidence that the Mesopotamians ever
worshiped statues of their rulers as divine during the ruler's lifetime. It is likely that the image
represented Nebuchadnezzar's patron god, Nebo.

Many place the date of this event in 585 BC about fifteen years after Judah was taken into
captivity. It seems in the intervening years Nebuchadnezzar has forgotten how his dream was
revealed and interpreted. Clearly, he has forgotten his once respect for the power of Almighty
God. Once again God works to reveal Himself to this unbelieving emperor. The king's
proclamation is read which decrees: "That at what time ye hear the sound of the cornet, flute,
harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden
image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshippeth
shall the same hour be cast into the midst of a burning fiery furnace" (Daniel 3:5-6).

The Accusations Against God's Three Servants (Daniel 3:8-12)

The accusers restated the king's decree to worship the image concluding by explaining the three
Jewish men he has set over Babylon "have not regarded thee: they serve not thy gods, nor
worship the golden image"(v12).

The Faith of the Faithful (3:13-18)

In the Ten Commandments the Lord has commanded Israel to worship no other gods before Him
(Exodus 20:3-5 ). These young Hebrews had diligently lived according to God's laws even in
captivity in a pagan land and they had no intent of bowing before Nebuchadnezzar's golden
image.  

The Vindication of Faith (3:18-27)

Their defiant answer to mighty Nebuchadnezzar made him fly into a blind rage. He commanded
these three to be thrown into the furnace. Then the king came to the furnace and was shocked to
see four men inside the flames walking around. There is controversy over who was the fourth
person that was seen in the fiery furnace. Some suppose that it was an angel sent from God to
protect them in the fire. Others believe both these personages to be a pre-incarnate appearance of

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the Lord Jesus. Daniel 3:25 says the fourth person was "like the son (Hebrew "bar" referring to a
son or grandson). The phrase "the angel of the Lord" is used repeatedly in the Old Testament is
accepted widely as referring to the Messiah.
          
Nebuchadnezzar's Hollow Confession of the Greatness of God (3:28-30)

Nebuchadnezzar acknowledges that "no other God can deliver after this sort" but this statement
falls short of accepting that God is our only God and Creator. He was only adding God to the
false gods of Babylon for selfish reasons.           

What about Daniel?

The absence of reference to Daniel here raises questions. Had he worshiped the image? Was he
away on government business, was he occupied with pressing matters, or was he ill and unable to
attend the ceremony? Did he enjoy such an exalted position or such favor with the king that these
Chaldeans dared not accuse him? The writer did not explain this mystery. It was the response of
Daniel's three Hebrew friends that he wanted to stress. It seems safe to assume that if Daniel had
been present he would have responded as his three friends did. "Those who had proven
themselves loyal at the royal court in Babylon would have been exempt from the ceremony. Thus
Daniel did not have to appear at the gathering because he had been with Nebuchadnezzar at the
royal court." "God does not test all of His children at the same time or in the same manner."

IV. NEBUCHADNEZZAR’S PRIDE AND PUNISHMENT (Chapter 4)

The Decree of Nebuchadnezzar (4:1-18)

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The beginning of this chapter is a decree issued by King Nebuchadnezzar to all the people of his
kingdom proclaiming the greatness of God towards him. In his pride, he concluded it was his
great ability that had placed him over Babylon. This chapter is the king's personal testimony of
his experience in coming to the realiznb ation and acceptance of the greatness, wonder and power
of Almighty God.

Nebuchadnezzar's Account of his Dream (4:4-18)

Nebuchadnezzar begins by stating he was secure at rest and was prosperous (flourishing) in his
palace. However, this peaceful state was broken when in his sleep he had a troubling dream. So
instead of going to God's servant, Nebuchadnezzar goes to his own "wise men". Verse 8 says that
at the last, after the Babylonian wise men had failed in giving the interpretation, Daniel comes
before the king. He asks Daniel for the interpretation of his second dream and explains what he
saw in the vision.

Daniel Interprets the Dream (4:19-27)

He explains to Nebuchadnezzar that the great tree which he saw in the dream was himself who
had grown strong, great and whose kingdom now had expanded to the ends of the earth. Daniel
then restates the declaration of the "watcher" which apparently was a messenger angel sent from
God to reveal the vision to Nebuchadnezzar. The vision was from Almighty God, the most High.

God reveals that He would cause this great haughty rebellious king to be humbled before Him
and that Nebuchadnezzar would be driven from men and would dwell seven years as a beast of
the field eating grass like an ox being openly exposed to the elements and the dew of heaven.
Daniel continues and explains that the stump that was not destroyed meant that Nebuchadnezzar's
kingdom would remain intact and that he would once again rule, but from then on accepting fully
that Jehovah God rules, and Nebuchadnezzar was His servant. Daniel then appeals to
Nebuchadnezzar to abandon his sinful and evil ways and show mercy to the poor so his state of
tranquility be lengthened. Certainly God was longsuffering to Nebuchadnezzar in giving him the
time to repent from his rebellion against God who had created him and set him on the throne.

Nebuchadnezzar is Humbled before God and Man (4:28-33)

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Yet, though warned of what would happen and being given the opportunity to repent, believe God
and receive the blessings of God, Nebuchadnezzar continued to let his pride control him. In the
pride of his accomplishment he bragged, taking full credit for building the great Babylonian
Empire and of his beautiful palace which he concluded testified of this power and honor of his
majesty. Yet, before the words were out of his mouth God spoke from heaven saying "Oh king,
Nebuchadnezzar, to thee is it spoken; The kingdom is departed from thee." God remind him of the
warning of the vision and that as He had stated His decree would be carried out. Nebuchadnezzar
was struck down and became like an animal living in the fields, exposed to the elements and
eating grass like an ox.

Further, Nebuchadnezzar states that his hair grew long like eagles feathers and his nails like the
claws of a bird. There is a illness called boanthropy in which a man's mind sinks into insanity and
he thinks that he is an animal and begins to live like one. Medically the disease of Boanthropy is
a condition where the sufferer believes that they are an ox. Although the illness boanthropy
produces the same symptoms, what Nebuchadnezzar experienced was a direct judgment of God.
He did not slowly develop this illness, but was struck down immediately by the hand of God. God
stripped him of any dignity and even of being a man. Probably the servants in the palace watched
over him and some suggest that he was kept in one of the palace gardens. The Bible is silent
concerning the succeeding seven years except lived like an ox.

Nebuchadnezzar Is restored to Sanity and Saving Belief (Daniel 4:34-35)

When the seven years was over God restored Nebuchadnezzar to his sanity. The text says
immediately the king lifted his eyes to heaven and his sanity was restored. God's purpose in
chastening Nebuchadnezzar was accomplished and with full repentance the king praised God and
honored Him, ". . .who liveth forever, whose dominion is an everlasting dominion and his
kingdom is from generation to generations." (Dan. 4:34). The king proclaimed "Now I
Nebuchadnezzar praise and extol and honor the King of heaven, all whose works are truth, and
his ways judgment: and those that walk in pride he is able to abase" (Dan. 4:37).
Nebuchadnezzar's confession plainly shows contrition and a changed heart
V. THE FALL OF THE ANCIENT BABYLONIAN EMPIRE (Chapter 5)

Historical Background of Babylon

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In Genesis 10:8-10 is the first mention of ancient Babylon. Nimrod is recorded as the founder of
Babel, which refers to Babylon, which was established shortly after the Flood. The Tower of
Babel was built in that city (Gen. 11:8-9). The name Babylon means the "gate of god(s)" referring
to the pagan idols. Babylon in Scripture is always symbolic of rebellion against God and of
idolatry.

The first extrabiblical reference to Babylon was in the Assyrian tablets which date to 2300 BC.
The city gained prominence under Hammurabi, who developed the famous "Code of
Hammurabi" which was the recorded system of laws of the city and kingdom. After Hammurabi,
Babylon and the area known as Mesopotamia was ruled for a time by the Hittites, but later was
invaded by a people called the Kassites. A'gum II, the Kassite king, restored the worship of the
Hittite god Marduk making him equal with the Kassite god Shuqamuna. Marduk was worshiped
for a thousand years in Babylonian and his name in time became simply " Bel." The ancient
Assyrians next ruled Babylon and were originally Semites, but who later merged with other
peoples of the Middle East and were a war like people. The Assyrians in 722 BC invaded the
Northern Kingdom of Israel (Ten Tribes of Israel) taking them captive and carrying them off to
Babylon which ended the nation.
Next came the Babylonian Empire ruled by Nabopolasser which began the Neo (new)
Babylonian Empire. When Nabopolasser died, his son, Nebuchadnezzar became the king and he
is the king that invaded the southern nation of Judah and took it into captivity along with Daniel.
The events recorded in Daniel 1-4 pertained to the reign of Nebuchadnezzar, who expanded and
united the Babylonian Empire. Nebuchadnezzar died in 562 B.C. after ruling 43 years. The
ensuing years of Babylonian history till its overthrow by Cyrus in 539 B.C. were marked by
progressive deterioration, intrigue, and murder. Nebuchadnezzar was succeeded by his son Evil-
Merodach who ruled for two years (562-560 B.C., 2 Kings 25:27-30; Jer. 52:31 34). Evil-
Merodach was murdered in August 560 by Neriglissar, Nebuchadnezzar’s son-in-law and Evil-
Merodach’s own brother-in-law. Neriglissar then ruled four years (560-556 B.C). He is the
Nergal-Sharezer mentioned in Jeremiah 39:3, 13. At his death, he was succeeded by his young
son Labashi-Marduk, who ruled only two months (May and June 556) before he was assassinated
and succeeded by Nabonidus, who reigned 17 years (556-539 B.C.).
Belshazzar seems to have been the eldest son of Nabonidus. For a time the Bible was the only
reference to this Babylonian ruler, however in 1854 Sir Henry Rawlinson, found an inscription
with his name listed as the son of Nabonidus. Answers in Genesis has this report on Belshazzar.

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Belshazzar was a subordinate king, ruling the city of Babylon under his father Nabonidus, who
had retired to Arabia. Nabonidus’ mother was the highpriestess of the moon god at Haran. He was
absent from Babylon for 10 of his 17 years, from 554 through 545. In Haran he restored the
temple of the moon god Sin, and then he attacked Edom and conquered parts of Arabia where he
then lived for some time. Belshazzar was Nabonidus’ eldest son and was appointed by his father
as his coregent. (Nebuchadnezzar is referred to as Belshazzar’s father [Dan. 5:2, 11, 13, 18; cf. v.
22] in the sense that he was his ancestor or predecessor. He was the ruler of the city when the
Babylonian Empire fell in 539 BC. This places the events of Daniel 5 twenty three years after the
death of Nebuchadnezzar.

Belshazzar's Drunken Feast 5: 1-4

The rebellious and God defying intent of Belshazzar's actions are clearly seen in that as they
drank from these sacred vessels used by the priest of Israel only in worship of Jehovah God, they
praised the gods of gold, silver, brass, iron, wood and stone.

The Handwriting on the Wall 5:5-6

As the drunken feast continued suddenly there appeared a hand of a man and hand without a body
wrote on the plastered wall where the lamp stands were that lighted the hall. (Me'ne, Mene,
Te'kel, Upharsin). Belshazzar offers great riches and position to wise men if they could tell him
the meaning of the writing. He offered fine clothes and gold chains and interestingly the position
of third ruler in the kingdom. Belshazzar was only the second ruler in the kingdom, who ruled
in subordination to his father Nabonidus who was first, so he could only offer the third position
in the king under him. Once again the "wise men" of Babylon failed and admitted they could not
interpret the hand writing on the wall.

Daniel is Called (Daniel 5:10-16)

It seems the news of the hand writing on the wall had spread through the palace and had reached
the ears of the queen. The Bible does not tell us who the queen is, but she was not in attendance at
the feast and she enters and hails the king. Ryrie identifies her as being Belshazzar's mother.
Whitcomb suggests that this was Amytis, the aged widow of Nebuchadnezzar, for whom he had
built the hanging gardens. Evidently she was not a wife of Belshazzar for his wives were with
him in the hall (vv. 2-3). She was the king’s mother, or perhaps even his grandmother. Her
familiarity with both Nebuchadnezzar and Daniel seems to suggest that she was the king’s

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grandmother. She evidently had previous contact with Daniel, a man . . . who, she said, has the
spirit of the holy gods (cf. 4:8-9, 18; 5:14). She knew of his insight . . . Intelligence. . . wisdom
(v. 11), knowledge . . . understanding and . . . ability to interpret dreams (v.12).

She beckon Belshazzar to call Daniel. Probably after the death of Nebuchadnezzar Daniel had
lost his high position in the kingdom and slipped in to obscurity. The Bible does not record any
events in which involved Daniel after the death of Nebuchadnezzar until now.

Daniel Preaches to the King (Daniel 5:17-24)

He reminded Belshazzar that Nebuchadnezzar had in pride lifted himself up and hardened his
heart against God and that God had stripped him of his position, power and glory. Daniel vividly
points out that Belshazzar had defiantly challenged the Lord of Heaven and had not gloried Him.

The Hand Writing is Interpreted ( 5:25-29)

The writing on the wall was Aramaic and stated, "Me'ne, Mene, Te'kel, Upharsin." First Daniel
read the inscription which the wise men were unable to read. It was brief, containing only three
words with the first word MENE (menē’). It is from the verb menâh, “to number, to reckon.”
TEKEL (teqēl) is from the verb teqāl, “to weigh.” PARSIN (parsîn) is from the verb peras, ”to
break in two, to divide.“ The word on the wall was actually Ūparsîn, which means “and Parsin”
(NIV marg.). The words were "Numbered, Numbered, Weighted and Divided." ME'NE - God
has numbered thy kingdom and it is finished. TE'KEL - Thou are weighted in the balances
(judged) and are found wanting. PE'RES - Thy kingdom is divided and given to the Medes and
the Persians.
The Revelation Fulfilled (5:29-31)
One might have expected Belshazzar’s wrath to fall on Daniel because of the message he brought.
But instead the king, faithful to his word (cf. v. 16), rewarded Daniel. However, Daniel’s
enjoyment of those honors and the position to which he had been promoted was short-lived for
that very night Belshazzar was killed and Darius the Mede took over the kingdom. The Bible
states in verse 30... "In that night was Belshazzar the king of the Chaldeans slain. And Darius the
Mede received the kingdom, being about sixty-two years old."          

History records that even as the drunken brawl was progressing the Medes and the Persians

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 were effecting their plan whereby they would divert the water which flowed under the wall
on the east side of the Euphrates into the middle of Babylon. With the river diverted they
would be able to cross under the wall with little difficulty into the heart of the city. There was
a great pride among the Babylonians and confidence in the city's defensives. Babylon was
protected by a moat or rampart which was 300 feet high and 75 feet wide and seemed to be
impregnable. But the hand work of man, no matter how strong, cannot stand against the
determinate will of God and thus the city fell and God gave the kingdom to the Darius the
Mede. The city had been under assault by Cyrus. In anticipation of a long siege the city had
stored supplies to last for 20 years. The Euphrates River ran through the city from north
to south, so the residents had an ample water supply. Belshazzar had a false sense of security,
because the Persian army was outside the city walls. Their army was divided; part was
stationed where the river entered the city at the north and other part was positioned where the
river exited from the city at the south. The army diverted the water north of the city by
digging a canal from the river to a nearby lake. With the water diverted, its level receded and
the soldiers were able to enter the city by going under the sluice gate. Since the walls were
unguarded the Persians, once inside the city, were able to conquer it without a fight.
Significantly the defeat of Babylon fulfilled not only the prophecy of Daniel made earlier
that same night (5:28) but also a prophecy by Isaiah (Isa. 47: 1-5) and Jeremiah (Jer. 27: 6,
7). The overthrow of Babylon took place the night of the 16 th of Tishri (October 12 539 B.
C). This event is recorded by the historian Herodotus too.

The rule of the Medes and Persians was the second phase of the times of the Gentiles (the silver
chest and arms of the image in Dan. 2).

VI. DANIEL IN THE LION’S DEN (Chapter 6)

6: 1: Critics have long questioned historicity of Daniel. They challenge Daniel’s reference to the
accession of Darius (vv. 1, 28; 9:1; called Darius the Mede in 5:31) because there is no historical
evidence outside the Bible for his reign. However, two explanations are possible:

(1) Darius may have been another name for Cyrus. Daniel 6:28 may be translated, “So Daniel
prospered during the reign of Darius, even the reign of Cyrus the Persian.” It was common for

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ancient rulers to use different names in various parts of their realms. Thus Darius may have been
a localized name for Cyrus. This is the view of D. J. Wiseman.

(2) A second explanation is that Darius was appointed by Cyrus to rule over Babylon, a
comparatively small portion of the vast Medo-Persian Empire. According to Daniel 9:1 Darius
“was made ruler over the Babylonian Kingdom.” This suggests that he ruled by appointment,
rather than by conquest and thus would have been subordinate to Cyrus, who appointed him. The
historical situation leading to this appointment, based on the Nabonidus Chronicle, was that
Babylon was conquered by Ugbaru, governor of Gutium, who entered the city of Babylon the
night of Belshazzar’s feast. When Ugbaru conquered Babylon on October 12, 539 B.C., Cyrus
himself had remained with other troops at Opis, and not until eighteen days after, October 29 of
that same year, did he arrive in Babylon. Ugbaru was then appointed by Cyrus to rule on his
behalf in Babylon. Eight days after Cyrus’ arrival (Nov. 6) Ugbaru died. If Darius the Mede is
another name for Ugbaru, as is entirely possible, the problem is solved. Since Darius was 62
years old when he took over Babylon (5:31), his death a few weeks later would not be unusual.
Gubaru is another spelling of Ugabaru.

6:1b-3. One of Darius’ first responsibilities was to reorganize the newly conquered kingdom of
Babylon. He appointed 120 satraps (cf. 3:2) to rule over the kingdom of Babylon, and put them
under three administrators . . . one of whom was Daniel. The satraps were responsible to the
three administrators (perhaps 40 satraps to each administrator) so that the king was greatly aided
in his administrative responsibilities. Daniel was an exceptional administrator because of his
extensive experience under Nebuchadnezzar (2:48) for about 39 years.

The Plot of the Leaders (6:4-9)

6:4-9. The two administrators and 120 satraps sought some basis on which to accuse Daniel in his
administrative work. They were probably jealous of his position and resented him because he was
a Judean (cf. comments on 3:12). They suggested to King Darius that he, the king, be made the
sole object of worship for 30 days. The penalty for rebelling against his religious authority was to
be death by being thrown into a den of lions.

The Prayer of Daniel (6:10-11)

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6:10-11. The decree signed into law by Darius became public knowledge. But Daniel knowing of
the decree, followed his customary practice (just as he had done before) of going to his own
upstairs room. . . . three times each day to pray to . . . God (cf. Ps. 55:17). He prayed toward
Jerusalem (cf. Ps. 5: 7; 2 Chron. 6:21, 34, 38).

The Prosecution of Daniel (6: 12-18)

6: 12- Accusation was soon made against Daniel by his opponents before Darius who had issued
the decree. Though he wanted to save, but could not due to bound by the law.

The Preservation of Daniel (6:19-24)

6:19-22. At dawn the king, after a sleepless night (v. 18), hurried to the lions’ den and called him
hoping that the elderly statesman might have been rescued by God, whom he served (cf. 3:17;
23). God’s Angel, Daniel said, had kept the lions mouths shut. Perhaps this Angel, was the pre-
incarnate Christ. Then the king ordered that Daniel’s accusers to be thrown into the Den.

The Pronouncement of the King (6: 25-28)

6:25-28. The one who by his decree was being revered for a month as god (v. 7) now made a
proclamation that all subjects of his nation (all the peoples, nations, and men of every language;
cf. 3:4, 7; 4:1; 5:19; 7:14) must fear and reverence Daniel’s God.

VII. DANIEL’S VISION OF FUTURE WORLD HISTORY (Chapter 7)

Daniel's First Vision: The Four Great Beasts

In the opening verses of chapter 7, Daniel introduces his remarkable experience of having "a
dream and visions of his head upon his bed" which occurred in the first year of Belshazzar king of
Babylon. The year was probably 553 b.c., fourteen years before the fall of Babylon. It is clear that
the event of chapter 7 occurred chronologically between chapters 4 and 5 of Daniel.

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The First Beast: Babylon
7:4 Daniel describes the first beast as being like a lion but having the wings of an eagle. The beast
is compared to a lion with eagle's wings. Many interpreters find this beast as referring to Babylon.

The Second Beast: Medo-Persia

7:5 The Second represents Medo-Persia, the empire that followed Babylon. The Medo-Persian
army was strong and fierce (Isa. 13:15-18).

Why, however, does the beast raise itself on one side? Although the Scriptures do not answer
directly, probably the best explanation is that it represented the one-sided union of the Persian and
Median Empires. Persia at this time, although coming up last, was by far the greater and more
powerful and had absorbed the Medes. This is represented also in chapter 8 by the two horns of
the ram with the horn that comes up last being higher and greater. The ram with its unequal horns
is identified as "The kings of Media and Persia" (Dan 8:20). The three ribs in the bear’s mouth
may represent the kingdoms of Egypt, Assyria, and Babylon, which had preceded the empire
represented by the bear. Or they may represent Babylon, Lydia, and Egypt, three nations
conquered by the Medes and Persians.

The Third Beast: Greece

7:6 Daniel in describing the vision next depicts a third beast differing from either of the two
preceding animals. The third is like a leopard, has four wings on its back, and has four heads. T he
third beast is commonly identified as the empire of Greece. With the swiftness of a leopard,
Alexander the Great conquered most of the civilized world all the way from Macedonia to Africa
and eastward to India. The kingdom that conquered Medo-Persia was Greece, which did so with
great speed, conquering the entire empire between 334 and 330 B.C.

The four wings and four heads as its fourfold component parts which became evident after
Alexander's death, that the third empire would have four governmental divisions with
corresponding heads. A few years after Alexander died his kingdom was divided into four parts
(cf. Dan. 8:8, 22).

The Fourth Beast: Rome

7:7-8 Liberal scholars identify this as referring to Alexander the Great. But, Conservative
scholars with few exceptions generally identify the fourth beast as Rome. The fourth beast is

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described as "dreadful and terrible, and strong exceedingly." This description is supported by
its great iron teeth which distinguished it from any known animal. The description of the beast to
this point more obviously corresponds to the Roman Empire than that of the empire of Alexander
the Great. Alexander conquered by the rapidity of his troop movements and seldom crushed the
people whom he conquered. By contrast, the Roman empire was ruthless in its destruction of
civilizations and peoples, killing captives by the thousands and selling them into slavery by the
hundreds of thousands.

Regarding the ten horns, the Premillennialists offer a view, providing literal fulfillment: ten actual
kingdoms will exist simultaneously in the future consummation. In chapter 8 there is also a little
horn which conservative expositors have identified with Antiochus Epiphanes. It must be
observed, however, that the little horn of chapter 8 comes out of an entirely different context
than the little horn of chapter 7. One of them emerged from the third empire, and the other is to
emerge from the fourth.

The Vision of the Ancient of Days

7:9-10: The Ancient of days seems to correspond to God the Father, as distinct from God the Son
who is introduced in Daniel 7:13 as Son of man. The expression "Ancient of days" is used of God
only in this chapter where the title is repeated in verse 13 and 22. The glory of God, pictured as a
fiery flame, is a common representation in Scripture. In the glorious presence of God, the books
are opened and the judgment is set. It is apparent that this is the hour of final decision as far as the
nations of the world are concerned. Daniel does not enlarge on the concept of "the books." The
implication is, however, from Revelation 20:12, that this is a record of the works of men (cf. Isa.
65:6 for record of evil deeds, and Mal. 3:16 for remembrance of good deeds).

The Destruction of the Beast 7:11-12

This is a sudden act of divine judgment in which the major ruler is killed and his government
destroyed. This passage is an obvious parallel to Revelation 19:20 where the beast and the false
prophet are cast alive into the lake of fire burning with brimstone at the time of the second
coming of Christ.

Verse 12 has been a stumbling block, especially to the liberal critics, who have great difficulty in
understanding how the rest of the beasts have their lives prolonged even though their dominion is

23
taken away. If the earlier beasts are empires which were succeeded by the fourth beast, how can
they be prolonged after the fourth beast?

The point is that the destruction of the fourth beast here described refers to a time yet future in
connection with the second advent of Christ. What verse 12 is saying is that the Babylonian,
Medo-Persian, and Grecian empires were to some extent continued in their successors; that is,
Gentile power shifted as to rulership but continued more or less in the same pattern: By contrast,
at the second coming of Christ the fourth beast is completely destroyed, and a totally different
kingdom which is from heaven succeeds the fourth empire. When Medo-Persia followed
Babylon, the dominion of Babylon was taken away, but in some sense the lives of the participants
were prolonged. The same is true when Greece succeeded Medo-Persia and when Rome
succeeded Greece. But the end of the fourth beast is to be dramatic, cataclysmic, and final. Both
the rulers and the people involved are to be destroyed. This interpretation agrees with Revelation
19:19-20, which records the beast as destroyed and its ruler cast in the lake of fire at the second
coming of Christ, and is confirmed by Matthew 25:31-46, the judgment of the nations at the
return of Christ.

The Fifth Kingdom of the Son of Man from Heaven

7:13-14 One described as "like the Son of man," in obvious contrast with the beasts and the little
horn, comes before the throne of the Ancient of days, attended by the clouds of heaven. The
purpose of this heavenly presentation is indicated in verse 14 where the Son of man is given
"dominion, and glory, and a kingdom." This kingdom would be a worldwide kingdom involving
"all people, nations, and languages." In contrast to the preceding kingdoms, it would be an
everlasting kingdom which shall not pass away and be destroyed. This kingdom is obviously
eternal state where God is manifestly supreme in His government of the universe.

Conservative scholars are agreed that the Son of man is a picture of the Lord Jesus Christ rather
than an angelic agency. The expression that He is attended by "clouds of heaven" implies His
deity (1 Th 4:17; Acts 1:9, 11). Clouds in Scripture are frequently characteristic of revelation of
deity (Ex 13:21-22; 19:9, 16; 1 Ki 8:10-11; Isa 19:1; Jer 4:13; Eze 10:4; Mt 24:30; 26:64; Mk
13:26). Obviously, the expression the Son of man should be interpreted by the context. In verse
13, He is presented as being near the Ancient of days, and in verse 14 given dominion over all
peoples and nations.

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The Interpretation of the Four Beasts
7:15-18 Like Nebuchadnezzar in chapter 2, Daniel, although a prophet, is troubled by his lack of
understanding of the vision. When Daniel inquired concerning what truth was being revealed by
this vision, the interpreter made known the meaning of his vision. The summary statement in
verse 17 is that the great beasts represent four kings which shall arise out of the earth. The "four
kings" obviously refer to four kingdoms, as the beasts represent both a king and a kingdom.

The Fourth Beast

7:19-22 There are many aspects of fourth beast requiring explanation. Among these were aspects
of the vision described as "exceeding dreadful," that is, items which produced fear, such as the
teeth of iron, the nails of bronze (KJV, "brass"), the stamping of the other beasts, the ten horns,
the other horn which came up later, the three horns which fell, and the horn which had eyes
and a mouth speaking great things and which looked stronger than the other horns.

The Interpretation of the Vision of the Fourth Beast

7:23-25 The interpreter of the vision states plainly in verse 23 that the fourth beast represents the
fourth kingdom. In the process, it will tread down and break in pieces the preceding kingdoms.
By its terminology the interpretation of verses 23-27 demands that, for the fifth kingdom to
overcome the fourth, the fifth must be basically a sovereign and political kingdom, whatever its
spiritual characteristics.

The ten horns of the vision in verse 24 are declared to be ten kings that shall arise. They clearly
are simultaneous in their reign because three of them are disrupted by the little horn which is
another ruler, but not given the title of king here. He also will be different from the first, that is,
from the ten horns, and shall subdue three of them. If the ten kings are in power at the end of the
age, which also seems to be supported by the ten kings of Revelation 13:1; 17:12, it follows that
they must be still future.

Just as there is special emphasis upon the fourth beast in the vision, so in the prophetic
interpretation particular attention is given to the little horn, the outstanding personage at the end
of the age, who will be destroyed with the inauguration of the kingdom from heaven. He is
described as a blasphemer who "shall speak great words against the most High" and as a
persecutor of the saints who "shall wear out the saints of the most High." He will also attempt to

25
"change times and laws," that is, to change times of religious observances and religious traditions
such as characterize those who worship God. Critics relate this to Antiochus Epiphanes. While
Antiochus may foreshadow the activities of the little horn of Daniel 7, the complete fulfillment
will be much more severe and extensive. Therefore it matches with coming Anti-christ.

The duration of the power of the little horn over the saints and the world is described as
continuing "until a time and times and the dividing of times." The meaning seems clearly to refer
to the last three and one-half years preceding the second advent of Christ, which will bring in
the final form of the kingdom of God on earth. The three and one-half year computation is
confirmed by the forty-two months, or three and one-half years, in Revelation 11:2 and 13:5, and
the 1260 days of Revelation 11:3. Daniel also refers to 1290 days in 12:11 and 1335 days in 12:12
which apparently includes the establishment of the fifth kingdom as well as the destruction of the
beast.

The Destruction of the Fourth Empire and the Establishment of the Everlasting Kingdom
7:26-28 As Daniel has previously indicated, the interpreter now confirms the significance of the
vision as describing judgment upon the fourth beast and its ruler, the taking away of his power to
rule, and how he is destroyed in the end, that is, either at the end or destroyed eternally. At the
destruction of the fourth empire, the kingdom then becomes the possession of "the people of the
saints of the most High." Daniel then pens a postscript to the interpretation of the vision,
"Hitherto is the end of the matter," or "At this point the end of the word."

There is really nothing in chapter 7 of Daniel to alter the conclusion that the fourth empire is
Rome, that its final state has not yet been fulfilled, and that it is a genuine prophetic revelation of
God's program for human history.

VIII. THE VISION OF THE RAM AND THE GOAT (Chapter 8)

Two important factors mark Daniel 8 as the beginning of a new section. First, change of
language, the language returns to Hebrew instead of the Aramaic used by Daniel from 2:4 through
7:28. Second, the change in thought introduced by this chapter. From here to the end of Daniel,
the prophecy is occupied with human history as it relates to Israel.

The Vision at Shushan

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8:1-2 The second vision of Daniel occurred, according to verse 1, "in the third year of the reign of
king Belshazzar," in other words, about two years after the vision of chapter 7. Because it took
place in the reign of Belshazzar, it is clear that both chapter 7 and 8 chronologically occur before
chapter 5, the night of Belshazzar's feast.

Expositors have differed widely as to whether Daniel was in the palace at Shushan in the province
of Elam, by the river Ulai (as v. 2 indicates) or was transported there in vision and actually was in
Babylon at the time. Most expositors, whether liberal or conservative, understand Daniel 8 to
teach that Daniel was actually in Babylon and in vision only was transported to Shushan.

The Ram with the Two Horns

8:3-4 Daniel, in his vision, sees a ram with two horns which are unequal, one higher than the
other, and the higher one growing out of the ram last. As Daniel watches, he sees the ram pushing
westward, northward, and southward; but no mention is made of pushing toward the east. No
other beast is found to stand before the ram nor was anyone, whether man or beast, able to deliver
from his power. As Daniel summarizes it, the ram does according to his will and becomes great.

The interpretation is provided in Daniel 8:20 that the ram is Medo-Persia, with the two horns
representing its major kings. The portrayal of the two horns representing the two major aspects of
the Medo-Persian Empire, that is, the Medes and the Persians, is very accurate, as the Persians
coming up last and represented by the higher horn were also the more prominent and powerful.

The He Goat from the West

8:5-7 Interpreters of Daniel 8 are generally agreed that the he goat represents the king of Greece,
and more particularly the single important horn between its eyes, as also stated in Daniel 8:21, is
"the first king," that is, Alexander the Great. The implication in the vision, where it states that the
he goat "touched not the ground” talks about his speedy conquest. The unusual horn, one large
horn instead of the normal two, symbolically represents the single leadership provided by
Alexander.

(Note: All of this, of course, was fulfilled dramatically in history. The forces of Alexander first met and
defeated the Persians at the Granicus River in Asia Minor in May 334 b.c., which was the beginning of the
complete conquest of the entire Persian Empire. A year and a half later a battle occurred at Issus (November

27
333 b.c.) near the northeastern tip of the Mediterranean Sea. The power of Persia was finally broken at
Gaugamela near Nineveh in October 331 b.c.).

The Great Horn Broken

8:8 The great horn between the eyes of the he goat is broken just when the he goat has reached
the pinnacle of its strength. Out of this grows four notable horns described as being "toward the
four winds of heaven." Expositors, both liberal and conservative, have interpreted this verse as
representing the untimely death of Alexander and the division of his empire into four major
sections. Practically all commentators, however, recognize the four horns as symbolic of the
four divede Grecian kingdoms (1) Cassander assumed rule over Macedonia and Greece; (5)
Lysimacus took control of Thrace, Bithynia, and most of Asia Minor; (3) Seleucus took Syria and
the lands to the east including Babylonia; (4) Ptolemy established rule over Egypt and possibly
Palestine and Arabia Petraea.

The Emergence of the Little Horn

8:9-10 According to Daniel's account, the little horn emerges from one of the four notable horns
mentioned in verse 8. The horn, small in the beginning, grows "exceeding great" in three
directions: toward the south, toward the east and toward the pleasant land. The implication is that
the point of reference is Syria, that "the south" is equal to Egypt, and "the east," in the direction of
ancient Medo-Persia or Armenia, and "the pleasant land," or "glorious land" referring to Palestine
or Canaan, which lay between Syria and Egypt. Actually, the meaning here may be Jerusalem in
particular rather than the land in general.

These conquests, of course, are confirmed in the history of Syria, especially under Antiochus
Epiphanes, the eighth king in the Syrian dynasty who reigned 175-164 b.c. (1 Macc 1:10; 6:16).
In his lifetime, he conducted military expeditions in relation to all of these areas. As a result of his
military conquests, the little horn, representing Antiochus Epiphanes, is said to grow great
"even to the host of heaven." He is pictured as casting some of the host and of the stars to the
ground and stamping upon them. This prophecy relates to the persecution and destruction of the
people of God. That stars should signify God's holy people.

The Desolation of the Sanctuary

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8:11-14 According to verse 11, the little horn, fulfilled in Antiochus Epiphanes historically,
magnifies himself even to the prince of the host. His pretentions are similar to the little horn of
Daniel 7:8, 20.

It is stated that he took away the daily offerings and desecrated the sanctuary. The expression
daily sacrifices, means "constant," applies to the daily offerings (cf. Ex 29:38 ff.; Num 28:3 ff.). It
also included all the offerings customarily offered in the temple services.

(Note: This is brought out in 1 Maccabees 1:44-49, referring to the command of Antiochus Epiphanes to
depart from the worship of the law of Moses, "And the king sent letters by messengers to Jerusalem and the
cities of Judah; he directed them to follow customs strange to the land, to forbid burnt offerings and
sacrifices and drink offerings in the sanctuary, to profane Sabbaths and feasts, to defile the sanctuary and
the priests, to build altars in sacred precincts and shrines for idols, to sacrifice swine and unclean animals,
and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean
and profane, so that they should forget the law and change all the ordinances. And whoever does not obey
the command of the king shall die" (RSV).

The question is "How long shall be the vision concerning the daily sacrifice, and the
transgression of desolation, to give both the sanctuary and the host to be trodden underfoot?"

The answer given in verse 14. Daniel is informed that the answer to the riddle is "Unto two
thousand and three hundred days; then shall the sanctuary be cleansed. " The interpretation and
fulfillment of this passage is to some extent the crux of this entire chapter.

(Note: The Seventh Day Adventists understood that the two thousand and three hundred days referred to
years which, on the basis of their interpretation, were to culminate in the year 1844 with the second coming
of Christ. The year-day theory for all practical purposes was excluded by the fact that Christ did not come
in 1844 in any real fulfillment of the anticipation of this interpretation).

Innumerable explanations have been attempted to make the twenty-three hundred days coincide
with the history of Antiochus Epiphanes. The main two views are stated below:

1. The terminus of the twenty-three hundred days is taken by most expositors as 164 b.c. when Antiochus
Epiphanes died during a military campaign in Media. This permitted the purging of the sanctuary and the

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return to Jewish worship. Figuring from this date backward twenty-three hundred days would fix the
beginning time at 171 b.c. In that year, Onias III, the legitimate high priest, was murdered and a pseudo line
of priests assumed power. The actual desecration of the temple, however, did not occur until December 25,
167 b.c. when the sacrifices in the temple were forcibly caused to cease and a Greek altar erected in the
temple. The actual desecration of the temple lasted only about three years. Thus the twenty-three hundred
days of Daniel are fulfilled in the period from 171 b.c. and culminated in the death of Antiochus Epiphanes
in 164 b.c., resulting the restoration of the temple by Judas Maccabeus. Although the evidence available
today does not offer fulfillment to the precise day, the twenty-three hundred days, obviously a round
number.

2. The second interpretation is that rather than each morning and evening representing a day, the reference
may be to evening and morning sacrifices, which were interrupted by Antiochus Epiphannes (cf. ‘daily
sacrifice’ vv. 11-22). With two sacrifices made daily, the 2,300 offerings would cover 1,150 days or three
years (of 360 days each) plus 70 days. This is the time from Antiochus’ desecration of the temple
(December 16, 167 B.C.) to the refurbishing and restoring of the temple by Judas Maccabeus in late 164
and on into 163 B.C. when all the Jewish sacrifices were fully restored and religious independence gained
for Judah.

(Whichever interpretation it is that one accepts, the figure of 2,300 was a literal one and so the time period
was literally fulfilled).

Vision Interpreted in Relation to the Time of the End

8:15-19 In verse 16, the angel Gabriel is mentioned specifically, and a man's voice is addressed
to Gabriel to instruct Daniel in understanding the vision. Calvin believes that the man speaking is
Christ. Gabriel instructs Daniel, using the title son of man, and for the first time in the entire
chapter indicates that "the time of the end" is in question in relation to the vision. Because of the
introduction of the term the time of the end (Dan 8:17, 19) and the additional expression in verse
19 of "in the last end of the indignation," many scholars find in this chapter reference to the
ultimate consummation of Gentile times at the second advent of Christ . Some say it refers to
future event.

Premillenarians who emphasize historical fulfillment in this chapter invariably agree to typical
anticipation.

(Note: While there are obvious similarities between the two little horns of chapter 7 and chapter 8, the

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differences are important. If the fourth kingdom represented by Daniel 7 is Rome, then obviously the third
kingdom represented by the goat in chapter 8 is not Rome. Their characteristics are much different as they
arise from different beasts, their horns differ in number, and the end result is different. The Messianic
kingdom according to Daniel 7 was going to be erected after the final world empire. This is not true of the
period following the he goat in chapter 8).

Variations exist in this approach with some taking the entire passage as having dual fufillment,
and others taking Daniel 8:1-14 as historically fulfilled and Daniel 8:15-17 as having dual
fulfillment.

(Note: J. Dwight Pentecost gives a most illuminating overall view of chapters 7 through 12 in the following
statement: "The key to understanding chapters 7 through 12 of Daniel's prophecy is to understand that
Daniel is focusing his attention on this one great ruler and his kingdom which will arise in the end time.
And while Daniel may use historical reference and refer to events which to us may be fulfilled, Daniel is
thinking of them only to give us more details about this final form of Gentile world power and its ruler who
will reign on the earth. In Daniel chapter 8, we have another reference to this one. Daniel describes a king
who is going to conquer the Medo-Persian Empire. This is an historical event that took place several
centuries after Daniel lived. There was an individual that came out of the Grecian Empire who was a great
enemy of the nation Israel. We know him as Antiochus Epiphanes. Antiochus Epiphanes was a ruler who
sought to show his contempt for Palestine, the Jews, and the Jewish religion by going to the temple in
Jerusalem with a sow which he slaughtered and put its blood upon the altar. This man was known as one
who desolated, or 'the desolator.' But this passage in Daniel 8 is speaking not only of Antiochus in his
desolation and his desecration of the Temple; it is looking forward to the great desolator who would come,
the one who is called 'the little horn' in Daniel 7. In Daniel 8:23 we read of this one and his ministry").

Pentecost summarizes the facts from Daniel 8:23-25 as a description of the beast in that (1) he is
to appear in the latter times of Israel's history (Dan 8:23); (2) through alliance with other nations,
he achieves worldwide influence (Dan 8:24); (3) a peace program helps his rise to power (Dan
8:25); (4) he is extremely intelligent and persuasive (Dan 8:23); (5) he is characterized by Satanic
control (Dan 8:24); (6) he is a great adversary against Israel and the prince of princes (Dan 8:24-
25); (7) a direct judgment from God terminates his rule (Dan 8:25).

It may be concluded that many premillennial expositors find a dual fulfillment in Daniel 8, some
of them achieve this by a division of the first part of the chapter as historically fulfilled and the
last part prophetically future. But most of them find the futuristic elements emphasized,
especially in the interpretation of the vision.

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The Interpretation of the Ram and the Rough Goat
8:20-22 The he goat is an obvious reference to the kingdom as a whole, as the great horn between
its eyes is identified as the first king. Practically everyone agrees that this is Alexander the Great.
The four kingdoms represented by the four horns which replaced the great horn that was broken
are identified as four kingdoms arising from the he goat nation. These verses 20-22 have been
fulfilled in history.

The Latter Time of the Kingdom

8:23-26 In this section of Daniel 8, an individual is pictured prophetically who is said to have the
following characteristics: (1) he will appear "in the latter time of their kingdom," that is, of the
four kingdoms of verse 22; (2) he will appear "when the transgressors are come to the full"; (3)
he will be "a king of fierce countenance, and understanding dark sentences ," that is, having a
strong or bold countenance and able to interpret riddles, a mark of intelligence (1 Kings 10:1); (4)
he shall have great power but his power shall be derived from another (either God, Satan,
Alexander the Great); (5) he shall accomplish great exploits including destroying Israel, the
mighty and holy people; (6) by his policies "he shall cause craft to prosper in his hand," always
busy hatching plots (1 Macc 1:16-51), that is, wickedness shall be on the increase; (7) he shall
exalt himself, as did Antiochus Epiphanes; (8) by means of a false peace, he shall destroy many
people; (9) he shall oppose "the Prince of princes"; (10) in the end "he shall be broken without
hand" (Antiochus died of a foul disease), that is, his power shall be destroyed without human
intervention. Finally, Daniel is cautioned that the total vision is true, but the understanding of it
shall be delayed for many days as well as its fulfillment.

A careful scrutiny of these many points will justify the conclusion that it is possible to explain all
of these elements as fulfilled historically in Antiochus Epiphanes.

Also, This interpretation of the vision may be regarded as an illustration of double fulfillment of
prophecy or, using Antiochus as a type, the interpretation may go on to reveal additional facts
which go beyond the type in describing the ultimate king who will oppose Israel in the last days.
He indeed will be "broken without hand" at the time of the second advent of Jesus Christ.

Effect on Daniel
8:27 As a result of the tremendous vision given to Daniel and his exhaustion because of it, Daniel

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records that he fainted and was sick for days thereafter. Upon his recovery, he was able to resume
his conduct of the king's business. By his immediate resumption of his work in the king's service
proves that he had been in Babylon all the time, and that his presence in Susa was purely
visionary.

The dramatic character of the vision and its tremendous implications, although not
understandable to Daniel, remained in his mind. It is obvious that the intent of the vision was to
record the prophecy for the benefit of future generations rather than for Daniel himself. Unlike
the previous instances where Daniel was the interpreter of divine revelation, here Daniel becomes
the recorder of it without understanding all that he wrote or experienced.

The emphasis of the eighth chapter of Daniel is on prophecy as it relates to Israel; and for this
reason, the little horn is given prominence both in the vision and in the interpretation. The times
of the Gentiles, although not entirely a period of persecution of Israel, often resulted in great trial
to them. Of the four great world empires anticipated by Daniel, only the Persian empire was
relatively kind to the Jew. As Christ Himself indicated in Luke 21:24, the times of the Gentiles is
characterized by the treading down of Jerusalem, and the subjugation and persecution of the
people of Israel.

IX. God's Time Table to the Second Coming and the Restoration of Israel (Chapter 9)

Daniel a devout Jew had many questions about Israel's being in Babylon. Jeremiah had predicted
that Israel would be in captivity for 70 years and the time period was almost up. The question on
Daniel's mind was how would God return Israel to their land and receive the promised blessings
of the Lord?

The time frame of this third vision is toward the end of the Babylon captivity which lasted
seventy years. Daniel 9:1 says it occurred in the first year of the reign of Darius the Mede.
Daniel Seeks Answers Concerning Israel's Plight 9:1-22

Daniel studied the Book of Jeremiah who had foretold that the period of Israel's exile would be
seventy years. Jeremiah 29:10 "For thus saith the LORD, That after seventy years be
accomplished at Babylon I will visit you, and perform my good word toward you, in causing you
to return to this place." Jeremiah also prophesied of in Jeremiah 25:11-12 of the destruction of

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Babylon (Jeremiah 30:18, 31:38).

Daniel, deeply concerned over the plight of Israel, began to fast and to pray unto God. Daniel
begins praying by confessing the sins of Israel and recognizing God's covenant with them
including the promised coming of the Messiah. As he is praying, confessing his own sins and that
of Israel as night approached the angel Gabriel appeared at his side and touched him. Gabriel tells
Daniel that he has come to answer his prayers and give him the understanding of Israel's future.
The Seventy Weeks 9:24-27

Gabriel tells Daniel that there will be a period of seventy weeks over which God will restore
Jerusalem and put an end to Israel's transgressions and sins. In other words God's plan will take
place over a 70 week period of them (490 years) and Israel would be installed in their land, ruled
by the saving Messiah in a state of righteousness.

The end or goal of the prophecy is the appearance of the Anointed One, the Ruler. This refers to
Christ Himself. This prophecy of the Seventy sevens (70 Weeks), then, ends not with the First
Advent of Christ, as some suggest, but rathe r with the Second Advent and the establishing of the
millennial kingdom.

(Note: God's promise was that He would give them the land from the Nile River in the south to
the Euphrates River in the north, but Israel has never occupied that extent of land. God is saying
that in this coming time all God's promises to Israel will be completely fulfilled).

The prophecy as a whole is presented in verse 24. The first sixty-nine weeks is described in verse
25. The events between the sixty-ninth week and the seventieth week are detailed in verse 26. The
final period of the seventieth week is described in verse 27.

To understand the time period involved we must first define the terms. The Hebrew word
translated "weeks" (shabuwa` shaw-boo'-ah ) and literally means "a unit of sevens." In English
the word "week" means a period of seven days in succession, but this is not true in Hebrew. In
Hebrew the word doesn't by itself indicate whether it is speaking of days, weeks, months, or
years, so it must be interpreted in its context. In the case of Daniel 9:24, the number "seventy"
modifies the word "weeks" and indicates the time period as being seventy periods of seven, or
490 years.

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Six Things would be completed at the end of "seventy weeks. "

1. To finish the transgression. The root meaning of the word "transgression" means to rebel.
Throughout Israel's history they had rebelled against God and His instructions to them.
Zechariah prophesied that Israel would one day turn back to God and receive Jesus as their
Messiah (whom they pierced). ( cf. Zechariah 12:10; Paul also foretold it in Romans 11:25-
27 ).
2. To make and end to sin. The word "sin" is plural and refers to the multiple sins of Israel's
daily life. This would be accomplished at Christ's Second Coming or the end of the 490
years.
3. To make reconciliation for iniquity. The third aspect of the program, "to make reconciliation
for iniquity," seems to be a rather clear picture of the cross of Christ in which Christ
reconciled Israel as well as the world to Himself (2 Co 5:19). While the basic provision for
reconciliation was made at the cross, the actual application of it is again associated with the
second advent of Christ as far as Israel is concerned.
4. To bring everlasting righteousness. The fourth aspect of the program is "to bring in
everlasting righteousness." There is a sense in which this also is accomplished by Christ in
His first coming in that He provided a righteous ground for God's justification of the sinner.
The many Messianic passages, however, which view righteousness as being applied to the
earth at the time of the second coming of Christ may be the ultimate explanation. (Jer 23:5-6 ;
Isa. 11:2-5; Isa 53:11; Jer 33:15-18).
5. To seal up the vision and prophecy. When Christ returns the visions and prophecies
pertaining to Israel's redemption would be finished and completed. Therefore they would be
sealed and closed because they had been fulfilled completely. Israel at the time will be saved
and will be living in righteousness and there is no further prophecy of their turning from the
Lord.
6. To anoint the most Holy. One view of the phrase "the most Holy" is that this is a reference to
the Millennial temple which will be built at the beginning of kingdom. However, it is the
Second Coming of Jesus Christ that is the focus of the end of the seven year Tribulation. The
kingdom will be established fifty days after Jesus' Second Coming. The statement of four
hundred and ninety years in Daniel 9:24, therefore marks the Second Coming of Jesus
Christ, not the building of the Millennial temple (See Ezekiel 41-16).

Determining the Starting Point of the Seventy Weeks

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Gabriel in Daniel 9:25 states that starting day of this Seventy Weeks (490 years) would be the
issuance of a decree to restore and rebuild Jerusalem, the phrase "from the going forth of the
commandment to restore and to build Jerusalem." The date is identified as being the one in which
a commandment to restore and to build Jerusalem is issued.

The question is which decree is the starting point of the 490 years.

There are at least four decrees concerning the rebuilding of Jerusalem recorded in Scripture: (1)
the decree of Cyrus to rebuild the temple in 538 or 537 B. C (2 Ch 36:22-23; Ezra 1:1-4; 6:1-5);
(2) the decree of Darius confirming the decree of Cyrus in 519 B. C (Ezra 6:6-12); (3) the decree
of Artaxerxes in 458 B. C(Ezra 7:11-26); (4) the decree of Artaxerxes given to Nehemiah
authorizing the rebuilding of the city in 445 B. C (Neh 2:1-8).
(Note: All agree that there was a decree to rebuild the temple, given by Cyrus approximately 538 b.c. The
question is whether this decree also authorized the rebuilding of the city. The precise wording of the three
decrees as recorded in 2 Chronicles 36 and in Ezra seems to deal only with the temple, and the rebuilding
of the city was not fulfilled until the time of Nehemiah where the decree recorded in Nehemiah 2:1-8
clearly refers to the city as a whole.

Accordingly, the best explanation is that the decree relating to the rebuilding of the city itself is that given
to Nehemiah in 445 b.c., about ninety years after the first captives returned and started the building of the
temple. The three earlier decrees by Cyrus, Darius and Artaxerxes' first decree did not authorize the
rebuilding of the walls. This means that the fourth decree of Artaxerxes in March of 445 BC is the starting
point of the 490 years.(See Nehemiah 2:1-8)

This 490-year period is divided into three segments; (a) 7 “sevens” (49 years), (b) 62 “sevens”
(434 years), and (c) 1 “seven” (v. 27; 7 years). The first period of 49 years may refer to the time
in which the rebuilding of the city of Jerusalem, permitted by Artexerxes’ decree was completed
(445 - 396 B.C). Though Nehemiah’s wall construction project took only 52 days, many years
may have been needed to remove the city’s debris (after being desolate for many decades), to
build adequate housing, and to rebuild the streets and a trench.

Determining the Messiah's arrival 9:25

Daniel 9:25 says, "The time unto the Messiah, the Prince, shall be seven weeks, and threescore
and two weeks; the street shall be built again, and the wall, even in troublous times."

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Verse 26 which states that after "threescore and two weeks," that is, the 7 plus 62 weeks, or after
the end of the sixty-ninth week, the Messiah shall be "cut off." The verb rendered "to cut off" has
the meaning, "to destroy, to kill," for example, in Genesis 9:11; Deuteronomy 20:20; Jeremiah
11:19; Psalm 37:9.

The natural interpretation of verse 26 is that it refers to the death of Jesus Christ upon the cross.
As this relates to the chronology of the prophecy, it makes plain that the Messiah will be living up
to the end of the sixty-ninth week and He will be cut off, or die, soon after the end of it. How
tragic that, when the promised King came, He was "cut off."

9:26a. The 62 “sevens” (434 years) extend up to the introduction of the Messiah to the nation
Israel. This second period concluded on the day of the Triumphal Entry just before Christ was cut
off, that is, crucified. In His Triumphal Entry, Christ, in fulfillment of Zechariah 9:9, officially
presented Himself to the nation of Israel as the Messiah. He was evidently familiar with Daniel’s
prophecy when on that occasion He said, “If you, even you, had only known on this day what
would bring you peace—but now it is hidden from your eyes” (Luke 19:42).

Thus the first two segments of the important time period—the 7 sevens (49 years) and the 62
sevens (434 years)—ran consecutively with no time between them. They totaled 483 years and
extended from March 14 of 445 B. C to April 6 of A. D 32.

(Note: Sir Robert Anderson has made a detailed study of a possible chronology for this period beginning
with the well-established date of 445 b.c. when Nehemiah's decree was issued and culminating in a.d. 32 on
the very day of Christ's triumphal entry into Jerusalem shortly before His crucifixion. Sir Robert Anderson
specifies that the seventy sevens began on the first Nisan, March 14, 445 b.c. and ended on April 6, a.d. 32,
the tenth Nisan. The complicated computation is based upon prophetic years of 360 days totaling 173,880
days. This would be exactly 483 years according to biblical chronology).

According to verse 26 “the Anointed One was not cut off in the 70 th week, he was cut off after the
7 and 62 “sevens” had completed. This means that there is an interval between the 69th and 70th
“sevens.” Christ’s crucifixion, then, was in that interval, right after His Triumphal Entry, which
concluded the 69th “seven.” This interval was anticipated by Christ when He prophesied
establishing the Church (Matt. 16: 18). This necessitated the setting aside of the nation Israel for a
season in order that His new program for the church might be instituted. Christ predicted the

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setting aside of the nation (Matt. 21:42-43). The present Church Age is the interval between the
69th and 70th “sevens.

9:26b. The ruler who will come is that final head of the Roman Empire, the little horn of 7:8.

(Note: It is significant that the people of the ruler, not the ruler himself, will destroy Jerusalem. Since he
will be the final Roman ruler, the people of that ruler must be the Romans themselves. This is a prophecy of
the destruction of Jerusalem about which Christ spoke in His ministry (Lk. 21: 24; Matt. 23: 28; 24: 2).
This destruction was accomplished by Titus in A. D 70 when he destroyed the city of Jerusalem and killed
thousands of Jews. But that invasion did not end the nation’s sufferings, for war, Gabriel said, would would
continue until the end. Even though Israel was to be set aside, she would continue to suffer until the 70
weeks were completely fulfilled. Her sufferings span the entire period from the time of destruction of the
Jerusalem in A.D. 70 to Jerusalem’s deliverance from Gentile dominion at the Second Advent of Christ).

Seventieth Week (Final Week)

9: 27a. This verse reveals what will occur in the 70th seven years. This seven-year period will
begin after the Rapture of the church (which will consummate God’s program in this present
Age). The 70th “seven” will continue till the return of Jesus Christ to the earth. Because Jesus
said this will be a time of “great distress” (Matt. 24:21), this period is often called the Tribulation.
A significant event that will mark the beginning of this seven-year period is the confirming of a
covenant. This covenant will be made with many, that is, with Daniel’s people, the nation Israel.
“The ruler who will come” (Dan. 9:26) will be this covenant-maker, for that person is the
antecedent of the word he in verse 27. As a yet-future ruler he will be the final head of the fourth
empire (the little horn of the fourth beast, 7:8). The covenant he will make will evidently be a
peace covenant, in which he will guarantee Israel’s safety in the land. This suggests that Israel
will be in her land but will be unable to defend herself for she will have lost any support she may
have had previously. Therefore she will need and welcome the peacemaking role of this head of
the confederation of 10 European (Roman) nations. In offering this covenant, this ruler will pose
as a prince of peace, and Israel will accept his authority. But then in the middle of that “seven, ”
after three and one-half years, he will break the covenant. According to 11: 45, he will then move
from Europe into the land of Israel.

This ruler will end . . . sacrifice and offering. This expression refers to the entire Levitical
system, which suggests that Israel will have restored that system in the first half of the 70th
“seven.” After this ruler gains worldwide political power, he will assume power in the religious

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realm as well and will cause the world to worship him (2 Thes. 2:4; Rev. 13:8). To receive such
worship, he will terminate all organized religions. Posing as the world’s rightful king and god as
Israel’s prince of peace, he will then turn against Israel and become her destroyer and defiler.

9: 27b Daniel was told that “the ruler who will come” (v. 26) will place abominations on a wing
of the temple. Christ referred to this incident: “You [will] see standing in the holy place the
abomination that causes desolation” (Matt. 24:15). John wrote that the false prophet will set up
an image to this ruler and that the world will be compelled to worship it (Rev. 13: 14-15). But
then his end will come (the end that is decreed is poured out on him). With his false prophet he
will be cast into the lake of fire when Christ returns to the earth (Rev. 19:20; cf. Dan. 7:11, 26).
As stated the Anti-Christ will break his covenant with Israel at the beginning of the second half of
the 70th “Week,” that is, it will be broken for three and one-half years. This is called “a time,
times, and half a time” (Dan. 7:25; 12:7; Rev. 12:14). The fact that this is the same as the three
and one-half years, which in turn are equated with 1,260 days (Rev. 11:3; 12:6) and with 42
months (Rev. 11:2; 13:5), means that in Jewish reckoning each month has 30 days and each year
360 days. Since the event of the 69 Weeks (Vv, 24-26) were fulfilled literally, the 70 th Week, yet
unfulfilled, must likewise be fulfilled literally.
X. THE VISION OF THE GLORY OF GOD (Chapter 10)

Prelude to Daniel's Vision 10:1-3

Daniel was an old man by the time God gave him this vision which occurred in 536 B.C. This
was four years after Daniel's vision of the seventy weeks and approximately two years after Cyrus
officially ended the Babylonian captivity in 538 B. C.
 
Daniel was in a state deep emotional state, mourning because he was greatly concerned for his
people and trying to understand the visions he had received. He had anointed himself -Verse 3,
nor had he had any decent food or drink for three full weeks. The occasion for Daniel's fasting
probably was his concern for the pilgrims who had returned to Jerusalem two years before,
anticipated in his prayer in Daniel 9. As the book of Ezra makes plain, the children of Israel had
encountered great difficulty in getting settled in the land. Although the altar had been set up and
the foundation of the temple laid (Ezra 3), the work had been suspended because of opposition by
the people of the land (Ezra 4:1-5, 24). All of this was a great concern to Daniel. He was praying
and beseeching the Lord to give him the understanding of all this. The Lord certainly heard his

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prayers and sent Gabriel with the answers.

Daniel states he received this vision in the month of Nisan, (April) on the 24th day. The place of
the vision is declared to be "by the side of the great river, which is Hiddekel," which seems to be
a reference to the river Tigris. Here we learn for the first time that Daniel did not accompany the
pilgrims who returned to Jerusalem, although this is implied in the earlier verses of chapter 10.

(Note: The obvious explanation of Daniel's failure to return is that he was quite old, probably eighty-five
years of age, and, according to chapter 6, had been given a prominent place in the government and was not
free to leave as were the others. Probably he could do Israel more good by remaining at his post than by
accompanying them in the limitations of his age to Palestine).

The Appearance of Glorious God 10:5-6

Note: Two views on the identification of this Person
1. the messenger was the pre-incarnate Christ
The similarity of the description here to that of Christ in Revelation 1: 13-16. The response of
Daniel and his friends (Dan. 10:7-8) suggest so. The fact that this man may be the same as the
“Son of Man” in 7:13 and the “Man” in 8:16. The description of this Person is so profound and
specific it precludes it being anyone other than the Lord Jesus Christ. No angel is ever described
in such a way.

2. The messenger was neither a human being, nor Christ, but an angel

He was dressed in linen (cf. 12:7) and had a dazzlingly bright appearance. Since Gabriel
previously had been sent by God to reveal truth to Daniel (8:16), probably Gabriel was also the
visitor on this occasion. Angels, who dwell in the presence of God who is light, are themselves
clothed with light, and Daniel saw something of heaven’s glory reflected in this one who visited
him (10:5-6). The improbability of Christ being hindered by a prince (demon) of Persia (10:13)
and needing the help of the angel Michael. The fact that the person is giving a message from
heaven

The Effect of this Appearance on Daniel 10:7-11

The vision which Daniel saw was apparent only to him and not to the men who accompanied him.

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The effects of hearing is such that Daniel is rendered unconscious and is laying face down. In
verse 10, Daniel records that in his extremity a hand touched him, raising him sufficiently so that
now he was resting on his hands and knees.

The Messenger Explains to Daniel Why He was Delayed 10:11-14

The angelic messenger addresses Daniel as "a man greatly beloved" which was the same
statement made to him when he received the previous vision as Daniel 9:23 records and is
repeated in Daniel 10:19. The term "beloved" shows that Daniel was highly regarded. The angelic
messenger also explains that the moment he prayed his prayer was heard in heaven and He was
sent to bring him the message. However, He reveals that the "prince of Persia" withstood him
for twenty-one (21) days and He was delayed in arriving.

Who is this “prince of Persia?”

The prince of the Persian kingdom was a satanic representative assigned to Persia. To seek to
prevent God’s message from getting to Daniel, the demonic prince attacked the angelic messenger
as he embarked on his mission. This gives insight into the nature of the warfare fought in the
heavenlies between God’s angels and Satan’s demons to which Paul referred in Ephessians 6:12.

The battle between angelic messenger and the prince (demon) of Persia continued for three weeks
until Michael, one of the chief princes of the angelic realm (cf. Dan. 10:21; 12:1), came to the
angle’s assistance. Such angelic-demonic conflict indicates something of Satan’s power. While
the king of Persia was fighting Michael, the angelic messenger was able to bring a message to
Daniel concerning the future of Israel, Daniel’s people (cf. “your people,” 9:24). The angelic
messenger then states that Michael, who is a chief angel or arch angel (Jude 9) came and assisted
in the battle. Daniel 10:21 states that Michael the angel is appointed to be the prince or protector
of Israel.

(Note: The fact that the angelic messenger needed the help of Michael, however, refutes that the speaker is
the Angel of Jehovah or the Lord Himself. While even an important angel might need the help of Michael,
it is hardly acceptable that Christ in the Old Testament, prior to the incarnation, would need angelic help to
gain a victory over a fallen angel. The circumstances seem to indicate that this must be an angel, not a
theophany, and, therefore, be distinguished from the theophany of 10:5-6. [By John F. Walvoord]).

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The angelic messenger explains to Daniel that He is come to explain to him what would happen
to Israel in the "latter days."

(Note: But what the angelic messenger told is not recorded).

They term "thy people" without question refers to Israel . The term "latter days" is a term used
to denote the end or the last period in the history of Israel. The period of time is from
approximately 530 B.C. until the Second Coming the Lord Jesus, the Messiah. The angelic
messenger is come to reveal the destiny of Israel.

The Effect on Daniel 10:15-18

Daniel once again falls to the ground and is not able to speak. However, the Lord referred to a
"one like the similitude of the sons of men" came again and touches him on the lips enabling him
to speak. The angelic comes again and touches Daniel and his strength is restored. It is well to
note that both times the reference to Christ is as "one like the similitude of man" and "one like
the appearance of a man" the statement is that the One Daniel saw was "like" a man, but clearly
not a man. This further identifies the Person Daniel saw as the Messiah.

(Note: Many people through the years h

ave reported that they saw a vision of God or the Lord Jesus Christ. However, one thing is always missing
from their account of their supposed experience. They mention nothing of their reported encounters effects
on them. Most relate little or no physical effects them. Clearly they did not see God, as God says no man
has ever seen Him (John 1:18, 1 John 4:12). Further if they had seen God or the Lord Jesus their would
have experienced severe physical stress as did the others as recorded in the Old Testament who saw the
Lord (Isaiah 6:1f).

The Personage Encourages Daniel and Reassures Him 10:19-20

Once again the angelic messenger refers to Daniel as being "greatly beloved" and he seeks to
calm him by telling him to not to fear and to be a peace twice is told to "be strong." Daniel feels
his strength return and he asks the Lord to speak because he was now strong once again.

He asks Daniel does he understand why He had been sent to him? He was emphasizing the

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importance of His coming to Daniel and the message He brought making sure that he fully
understood His purpose. He explains to Daniel that after He had completed His message He
would return once again to fight against the "prince of Persia" and that afterward he would have
to fight with the "prince of Greece" who also was opposing the work of the Lord. The implication
is that Persia would fall to the Greece and that the demon who was controlling Persia would be
replaced by a new one who would be influencing Greece. This once again gives us some incite
into what is happening behind the scenes in the spiritual realm that man can not see. Can there be
any question that throughout history evil men in high positions have been directed by demons. Is
there any question that men like Hitler, Lenin, Stalin, and many present day leaders under Satan
domination? Satan is truly the god of this world (2 Cor. 4:4) is frantically working to hinder and
stop the work of God, but his efforts are in vain and his final doom with the evil angels that
follow him is sealed (Rev. 20:10).

The angelic messenger then states that He and Michael were opposing the evil forces of Satan on
behalf of Israel. God's plans for Israel and for the world are on course, though opposed by the
Devil. As discouraging as it is to see Satan and his demonic forces winning battles....the final
battle and the war is won by the Lord.
XI. WORLD HISTORY FROM DARIUS TO THE TIME OF THE END (Chapter 11)

In the first year of Darius the Mede when the world power passed from the Babylonian to the
Medo-Persian, the angel stood by Michael, the guardian of Israel, until he succeeded in turning
the new kingdom from hostility to favor toward Israel. The story of chapter 6 demonstrates that
efforts were made in the first year of Darius to make him hostile toward Israel. The miraculous
deliverance by the angel caused Darius the Mede to reverse his policies to favor Israel (6:24-27).

Prophecy Concerning Persia 11:2

          
The angelic messenger reveals to Daniel there would arise three kings in Persia with the last one
being more powerful and rich than those he follows. These kings seemingly are Cambyses (529
B.C.), Pseudo-Smerdis (522 B.C.), Darius I Hystaspis (521 B.C.) and Xerxes I. According to
Daniel, the climax of Persian rulers came with Xerxes I who in secular history used his great
riches and a period of some four years to gather a great army amounting to hundreds of
thousands, one of the largest armies in the ancient world. The Ahasuerus of Esther 1 may be
identified with Xerxes I. Greece and Persia were longtime enemies and 150 years (334 B.C.) after

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Xerxes I, Alexander the Great attacked and conquered Persia and began his world conquest.

Prophecies of the Rise of Greece 11:3-4

The “mighty king” of verse 3 surely points to Alexander the Great. History shows that Alexander
the Greek came to power in 335 B.C. and soon attacked the Persian Empire and continued until
he dominated most of the known world. However, he was weak as an administrator and did not
solidify his empire. After his untimely death at thirty-two years old, the kingdom was divided
among Alexander's four generals instead of his sons.

The Greek Empire was divided among Alexander's generals as: Cassander was over Macedonia;
Lysimachus over Asia Minor; Seleucus Nicator over Syria and the Middle East; Ptolemy took
Egypt.

Prophecies of the Rise of Egypt and Syria 11:5-20

This section of the chapter deals with the various conflicts between the Ptolemies, who ruled
Egypt in the South, and the Seleucides, who ruled Syria in the North. This period dates for being
somewhere around 250 B.C.

Verse 6 reveals the alliance in which Ptolemy Philadelphus (king of south) gave his daughter
Berenice to Antiochus Theos (king in the north). Antiochus' wife was Laodice, but Ptolemy
forced him to divorce her and marry Berenice in this alliance for peace between the two countries.
When Ptolemy, Berenice's father died, Antiochus poisoned Berenice and her son and remarried
Laodice. However, she was a bitter woman and she poisoned Antiochus and had her son
Seleucius Callinicus crowned king of Syria.

The brother of Berenice, Ptolemy Euergetes marched on Syria and conquered it to avenge his
sister's murder. He took the great deal of treasure from Syria and remained the most powerful rule
in the region for many years. Seleucius Callinicus tried unsuccessfully in 240 B.C. to conquer
Egypt, but his army returned home in defeat. (Dan. 11:6-7). The details of Daniel's prophesy are
astounding. Verse 8-9, foretells of Ptolemy Euergetes' victory and the great spoils he took to
Egypt.

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Although Seleucus Callinicus was unsuccessful in his attack on Egypt, his successors described
as "his sons" (v. 10) proved to be more successful. Seleucus III (226-223 b.c.) came to an
untimely end, having perished in battle in Asia Minor, but the task was ably carried on by
Antiochus III the Great (223-187 b.c.)

In verse 11, the king of the south refers to Ptolemy IV Philopator (222-203 B. C) who devastated
the Syrian army under Antiochus III the Great (223 - 187 B. C). In 217 B. C., Antiochus amassed
an army and began pushing toward the south and Egypt. Ptolemy IV Philopator, who was living
in luxury, ignored these advances for a while. But in time he became angry and with an army of
70,000 infantry, 5000 cavalry and 73 elephants moved north and defeated the Syrians at the
Palestinian boarder at Raphia, who had even great forces than the Egyptians. Although Egypt had
won a great victory they did not press their advantage and take Syria. It was a foolish mistake and
Egypt "was not strengthen by it" meaning this great victory. (Dan. 11:10-13). Egypt’s advantage
would be brief.
          
11: 13-16 “King of the North” refers to Antiochus III. Although defeated at Raphia, Antiochus
III returned home to Syria and began rebuilding their armies.

Meanwhile, Ptolemy Philopator and his queen died mysteriously in 203 b. c. and were by their
four year old son Ptolemy V Epiphanes. The Syrians saw this as a great advantage. He joined
with the Philip V of Macedonia, Egyptian rebels, and Jews who opposed Egyptian rule attacked
Egypt with a great force. In 201 b.c, Antiochus managed to assemble another great army and
again began a series of attacks on Egypt, as described in verse 13-16. He, in a series of strikes
against Egypt, brought Israel (“the beautiful land”) as far as south as Gaza. In an attempt to throw
off Egyptian rule Israel sided with Syria which eventually placed it under Syrian control. (Dan.
11:14).

Encouraged by the rising power of Rome which threatened Syria, Egypt fought back. The
Egyptian armies led by Scopas were defeated at Paneas, near the headwaters of the Jordan River.
Antiochus III subsequently forced Scopas to surrender at Sidon, referred to as "the most fenced
cities," literally "a city of fortifications," (v. 15) which the Seleucid king captured in 199-198 b.c.
This victory resulted in the Syrian occupation of all Palestine as far south as Gaza. The allusion to
"the arms at the south shall not stand" (v. 15) is to the unsuccessful attempt by three Egyptian
leaders, Eropas, Menacles, and Damoyenus to rescue the besieged Scopas from Sidon.

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Threatened by Rome, however, Antiochus effected a diplomatic settlement with Egypt by
marrying his daughter Cleopatra to the young and weakened king, Ptolemy V Epiphanes in 192
b.c. In so doing, he fulfilled the prophecy "he shall give him the daughter of women,
corrupting her: but she shall not stand on his side, neither be for him" (v. 17). The
expression corrupting her may mean "to ruin the land," that is, Antiochus the Great purposed by
this betrothal of his young daughter to the seven-year old Ptolemy to ruin his former opponent
and present ally. The plan was that she would as the queen of Egypt support her father in
controlling the Egypttians. However, she sided with her husband against her father.

The Defeat of Antiochus the Great (Vv. 18-20)

        
As indicated in verse 18, where "prince for his own behalf” refers to the Roman consul Lucius
Scipio Asiaticus, who brought about the defeat of Antiochus. Syria without a threat from Egypt,
began to expand and make conquests in several Aegean Sea Islands, portions of Asia Minor and
pasts of Greece. These were areas that Rome wanted and Antiochus boasted of his victories that
opposed Rome. Rome in retaliation send General Scipo Asiaticus and drove the Syrians out of
Greece. In 181 B.C., at Magnesia, the Romans soundly defeated the Syrians and they lost control
of all of Asia Minor. Now the Romans boasted of their advances. (Dan. 11:16-18).

Antiochus the Great, who could have gone down in history as one of the great conquerors of the
ancient world if he had been content to leave Greece alone, instead fulfilled the prophecy of verse
19 in that he had to return to his own land, defeated and broken. He was killed trying to plunder a
temple in Elam in 187 b. c. From the standpoint of the history of Israel, this was important
because Antiochus the Great was followed by Seleucus IV Philopator (187-175 b.c.). Seleucus IV
Philopator, is mentioned in verse 20 for his oppression by taxation of the people of Israel.
Because of the rising power of Rome, he was forced to pay tribute to the Romans of a thousand
talents annually. In order to raise this large amount of money, Seleucus had to tax all the lands
under his domain, including special taxes from the Jews secured by a tax collector named
Heliodorus (2 Mac 3:7) who took treasures from the temple at Jerusalem. Seleucus Philopator
was suddenly and mysteriously removed. This explains the statement, 'within a few days he shall
be destroyed' (11:20), possibly by poison administered to him by the same Heliodorus."
Philopator was succeeded by Antiochus IV Epiphanes (175-164 b.c.), the notorious persecutor of
the Jews described in detail in Daniel 11:21-35.

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The Rise of Antiochus Epiphanes 11:21-35
          
Daniel's prophecy perfectly describes the events of Antiochus Epiphanes coming to power and his
exploits. History records that next the despot Antiochus IV Epiphanes (175-164 B.C.) became
king of Syria. This section of Daniel's prophecy is important because the coming Antichrist, of
whom Antiochus is a type, will come to power in the same way and his infamous deeds and
hatred of Israel will parallel those of Antiochus Epiphanies. Antiochus Epiphanies who came to
power with flattering offers of peace. The word "flattery" means he came to power through
treachery being smooth talker. (Dan. 11:21).

The Man Antiochus Epiphanes

11: 21-22. Antiochus IV is introduced as a contemptible person. He called himself "Theos

Epiphanes" meaning "the God made Manifest" or “the illustrious One.” But he was considered so
untrustworthy that he was nicknamed Epimanes which means “the Madman.” The throne rightly
belonged to Demetrius Soter, a son of Seleucus IV Philopator, but Antiochus IV Epiphanes seized
the throne and had himself proclaimed king. Thus he did not come to the throne by rightful
succession; he seized it through intrigue. He was accepted as ruler because he was able to turn
aside an invading army, perhaps the Egyptians. He also deposed Onias III, the high priest, called
here a prince of the covenant.
                    
11:23-24. After his military victories, Antiochus Epiphanes’ prestige and power rose with the
help of a comparatively small number of people. He evidently sought to bring peace to his realm
by redistributing wealth, taking from the rich and giving to his followers.

11: 25-27 After Antiochus consolidated his kingdom, he moved against Egypt, the king of the
South, in 170. Antiochus was able to move his army from his homeland to the very border of
Egypt  before he was met by the Egyptian army at Pelusium near the Nile Delta. In this battle the
Egyptians had a large army. . . but were defeated and Antiochus professed friendship with
Egypt. The victor and vanquished sat at a table together as though friendship had been
established, but the goal of both to establish peace was never realized for they both were
deceptive.

(Note: Antiochus and Egypt fought a series of battles during this time and defeated Ptolemy VI Philometor

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and took him captive. Antiochus cunningly appealed to Egyptians traitors who disapproved of their king
and they aided him in gaining the victory over Ptolemy. Being the captive of Syria, Ptolemy VI Philometor
was deposed as king and in his place his brother Ptolemy VII Euergetes was crowned king in Alexandria.
Antiochus then plots to control Egypt and cleverly offers his prisoner Ptolemy VI Philometor friendship
and help in regaining his lost throne. Ptolemy VI was no fool and he pretended to believe Antiochus hoping
to use him as well. However, it was to no benefit to either king. Antiochus conquered Memphis on the Nile,
but failed to take the key city of Alexandria and returned home to Syria. Ptolemy V I Philometor became
king of Memphis and had to share the throne of Egypt with his brother. (Dan. 11:25-27)

11: 28 Antiochus carried great wealth back to his homeland from his conquest. On his return he
passed through the land of Israel. After his disappointment in Egypt (he had hoped to take all of
Egypt but failed) he took out his frustrations on the Jews by desecrating the temple in Jerusalem.
Evidently he opposed the entire Mosaic system (the holy covenant). After desecrating the temple,
he returned to his own country.

11:29-30a. Two years later (in 168) Antiochus moved against Egypt (the South) again. As he
moved into Egypt, he was opposed by the Romans who had come to Egypt in ships from the
western coastlands (lit., “ships of Kittim”; cf. NIV marg., i.e., Cyprus). From the Roman senate
Popillius Laenas took to Antiochus a letter forbidding him to engage in war with Egypt. When
Antiochus asked for time to consider, the emissary drew a circle in the sand around Antiochus and
demanded that he give his answer before he stepped out of the circle. Antiochus submitted to
Rome’s demands for to resist would be to declare war on Rome. This was a humiliating defeat for
Antiochus Epiphanes (he will lose heart) but he had no alternative but to return to his own land.
    
11:30b-32. For a second time (cf. v. 28) Antiochus took out his frustration on the Jews, the city of
Jerusalem, and their temple. He vented his fury against the holy covenant, the entire Mosaic
system (cf. v. 28). He desecrated the temple and abolished the daily sacrifice. Antiochus sent his
general Apollonius with 22,000 soldiers into Jerusalem on what was purported to be a peace
mission. But they attacked Jerusalem on the Sabbath, killed many people, took many women and
children as slaves, and plundered and burned the city.  

(Note: In seeking to exterminate Judaism and to Hellenize the Jews, he forbade the Jews to follow their
religious practices (including their festivals and circumcision), and commanded that copies of the Law be
burned. Then he set up the abomination that causes desolation. In this culminating act he erected on
December 16, 167 b. c an altar of burnt offering outside the temple, and had a pig offered on the altar. The

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Jews were compelled to offer a pig on the 25th of each month to celebrate Antiochus Epiphanes’ birthday.
Antiochus promised apostate Jews (those who . . . violated the covenant; cf. v. 30) great reward if they
would set aside the God of Israel and worship Zeus, the god of Greece. Many in Israel were persuaded by
his promises (flattery) and worshiped the false God. However, a small remnant remained faithful to God,
refusing to engage in those abominable practices. Antiochus IV died insane in Persia in 163 B.C. (Cf.
comments on this Antiochus in 8:23-25).             
   
11:33-35. The Jews who refused to submit to Antiochus’ false religious system were persecuted
and martyred for their faith. The word fall (vv. 33-34), literally “stumble” (kāšal), refers to severe
suffering on the part of many and death for others. This has in view the rise of the Maccabean
revolt. Mattathias, a priest, was the father of five sons. (One of them, Judas, became well known
for refurbishing and restoring the temple in late 164 B.C. He was called Judas Maccabeus, “the
Hammerer.”) In 166, Mattathias refused to submit to this false religious system. He and his sons
fled from Jerusalem to the mountains and began the Maccabean revolt. At first only a few Jews
joined them. But as their movement became popular, many joined them, some out of sincere
motives and some from false motives. The suffering that the faithful endured served to refine and
purify them. This time of persecution was of short duration. It had previously been revealed to
Daniel that the temple would be desecrated for 1,150 days (8:14; see comments on 8:23-25). Here
Daniel was assured that this persecution would run its course and then be lifted, for its end will
still come at the appointed time.

The Rise of the Antichrist 11:36-39

          
It is generally agreed among Bible scholars that Daniel 11:21-35 deals with the fulfilled
prophecies of the events of the rule of Antiochus Epiphanies (175 - 164 B.C.), and there is a great
gap in time between verses 35 and 36. Most tribute the remaining verses 36-45, to describing the
coming Antichrist who will be revealed in the coming Seventieth Week of Daniel (Dan. 9:27) . He
will be the ruler of the Revived Roman Empire prophesied in Daniel 2:40-42 and described as the
feet and toes of iron and mixed with clay of Nebuchadnezzar's great image. The Apostle Paul
paraphrased Daniel 11:36 in reference to the coming Antichrist In 2 Thessalonians 2:3-4.
                    
These verse list the exploits and character of the Antichrist:

1. He does according to his will. (v 36) Following his carnal nature the Antichrist rejects God and

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all truth. He refuses to do any righteous principle and does as his depraved nature leads him.
2. He exalts and magnifies himself above every god. (v 36) In his depravity and pride he sees
himself as above God. He becomes insane in the power he welds over the world.
3. He speak marvelous things against God. (v 36) He blasphemies God and proclaims his power,
based on his victories is greater than Almighty God.
4. He shall prosper until "the indication be accomplished." (v 36) Throughout his reign he will
prosper being empowered by Satan, until the Messiah returns and casts him alive into the Lake of
Fire (Rev.19:20)
5. He shall not regard the God of his fathers. (V37) Some use this verse to teach the Antichrist
will be an apostate Jew. However, it could just as easy refer to a Roman Catholic, a Protestant, or
any religion.
6. He shall not regard the desire of women. (v37) Some believe this to means he will be a
homosexual or not have normal sexual desires. Probably more accurately this refers to the Jewish
women who desired to be the mother of the Messiah. The Antichrist will be aware of the
prophecies concerning the return of the Lord Jesus the Messiah and his destruction. Yet, he will
obviously not believe the word of God, and it will have no affect in deterring his evil exploitation
of his power and persecution of the Jews.
7. He regards no god and exalts himself as god. (v37) The Antichrist will be an atheist rejecting
Almighty God and all other religions of men and their rituals or worship. He sees himself as the
supreme human, deifying himself the supreme man.
8. His goes to war and conquering other nations. (v38) Satan is the driving force that behind the
Antichrist. Satan began his rebellion against God with war against God and the angels. He is the
god of war and he uses murder and pillage to gain almost absolute power.
9. He will worship riches and luxury. (v38) Like all foolish and sinful men he will worship
temporal riches and the material luxuries of earth. Pleasure then is his god and the his is driving
by the unsatisfiable desire for greater and greater wealth.
10. His military will attack strong nations with a strange god. (v39) He sees himself as being
invincible and boldly without fear attacks even the strongest of nations.
11. He will divide the conquered lands among those who honor him. (v 39) He like Antiochus
who prefigured him will use his riches to buy loyalty and support. He grants choice parcels of
land to those who support and aid him.

The Crisis in the Middle of the Tribulation 11:40-45

          

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After three and a half years of increasing his power, the Antichrist controls most of the earth. But
he has enemies. Daniel 9:27 states the Antichrist will make a treaty at the beginning of the 70th
Week to protect Israel from her enemies at the beginning of the Tribulation or Seventieth Week.
Both the kings of the south and north are said to attack the Antichrist. The Antichrist and the
armies of his European confederacy will enter the Middle East and counterattack these two
armies. The king of the south in Daniel 11:2-35 was always Egypt and the king of the north was
Syria and there is nothing in the passage to suggest it will be any other nations.

As the king of the South and the king of the North will fight against the Antichrist, Israel will be
occupied and many Jews will flee, seeking refuge among the Gentile nations (see Rev. 12: 14-16).
The southern campaign of the Antichrist will net him Egypt, Libya, and Ethiopia. His victories
will bring him the great treasures of these nations. (Dan. 11:42-43). As described from verses
41ff, the willful king, Antichrist, defeats and withstands onslaughts from both, and prevails,
entering Israel (“the beautiful land”) and perhaps committing at that time the abomination of
desolation (9: 27; Mt. 24: 15). With this victory he will be established in power for at time.

Then the Antichrist will hear alarming reports that there is a threat coming from the north and
from the east and he hurriedly moves his forces north and furiously attacks the invading nations.
Some Bible scholars equate this invasion with the one by Gog and Magog described in Ezekiel,
for Gog will “come from . . . the far north” (Ezek. 38:15). The context in Ezekiel describes the
time as a period of peace for Israel (Eze 38:8, 11, 14), which probably is best identified as the first
half of Daniel's seventieth week when Israel is in covenant relationship with the Roman ruler and
protected from attack. This period of peace is broken at the midpoint of the seventieth week when
the Roman ruler becomes a world ruler, and the great tribulation begins with its persecution of
Israel. In any event, this battle is quite different from that of Ezekiel as, according to the Ezekiel
prediction, the invader comes only from the north, whereas in this portion, the Holy Land is
invaded both from the north and south, and later from the east.

The Eastern kings, such as Iran, Japan, China and India have in recent history become powerful
nations. It appears that in the Great Tribulation, they rise together and join forces to do battle take
the Middle East. It appears the armies of Russia and the eastern nations in a series of battles
attack Israel which is defended by the Antichrist and his European confederacy (Rev. 9: 16).

Enraged, the Antichrist will set out to destroy many of the invaders (v. 44). Then he will occupy

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Israel and will make his headquarters in Jerusalem between the Dead Sea and the Mediterranean.
The Antichrist will also pose as Christ by introducing a one-world government with himself as
the ruler and one-world religion in which he is worshiped as god. He like Antiochus will defile
the Temple that was built in these seven years and set his image in the Holy of Holies declaring
himself god and demanding all worship him. But God has determined that his reign is limited and
the Lord Jesus judges and destroys him casting him and the false prophet into the Lake of Fire (he
will come to his end; cf. Dan. 7:11, 26) at His second coming to this earth (Rev. 19: 19-20).

XII. THE CONCLUSION OF THE VISION CONCERNING ISRAEL (Chapter 12)

12:1–4 “The worst is yet to come, but then they’ll understand.” The angel warned Daniel that the
Tribulation will be a time of unprecedented suffering (see Jer.30:7). Yet Michael the archangel
will watch over Israel, and the righteous will be delivered. Those already dead will be resurrected,
“some to everlasting life” and some to “everlasting contempt.” At that time, people will finally
understand Daniel’s prophecies. 12:2 is the OT’s clearest teaching on the resurrection and after
life (see expositionon Isa. 26:1–19) and the only OT passage differentiating between the destiny
of the righteous and the unrighteous ( Rev. 20:4–6,11– 15; John 5:24–30 and1Cor. 15:20–28).

12:5–13 “Howlong?” Two interesting answers. Two more heavenly beings appeared and asked
the angel how long it would take for the visions to be fulfilled. The angel replied that “a time,
times, and half a time,” or three and a half years (see 9:20–27) after Israel has been shattered, “all
these things will have happened” —evidently meaning that the Antichrist himself will be defeated
(cf.11:45).

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Confused by the visions, Daniel asked the angel to explain them further (12:8). The angel
reassured Daniel that these things would not happen until “the time of the end” (12:9) and that
God would resurrect him at the end of time (12:13). Yet he also left Daniel two more cryptic
references to time to ponder:

• From the time when the Antichrist turns against Israel and desecrates its worship, there will be
1,290 days (12:11) — 30 days longer than the 1,260 days (three and a half 360 - day years) of
Revelation 11:3. The extra 30 days may allow for the judgment at the end of the Tribulation
( Ezek. 34:17,22; Matt. 25:31–46).

• The angel then suggested that the final half of the Tribulation will last 1,335 days — another 45
days longer than the 1,290 days of 12:11! Since those who “wait” for the full 1,335 days will be
“blessed,” this may represent the time at which Christ’s millennial reign begins (see Isaiah:
Background).

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