Daniel - Coptic MediaCoptic Media

THE BOOK FOR EVERY BELIEVER The book of Daniel has a special significance in the life of believers, for it is not a record of Daniel’s life, or of an era of the history of the Israelites during the Babylon captivity. But rather it is a divine book that the Holy Spirit offers us to instill hope in the hurt souls. Sometimes, God allows throwing us in the fiery furnace of trials, yet He changes the nature of fire for our comfort and peace. On the one hand, the book reveals to us that God is the Controller of all histories, who works for the edification of his faithful believers in any place. On the other hand, this book reveals to us that God is glorified in the very few people who are sincere to Him. He is their support in sanctifying their lives and a fiery fence that protects them and arranges everything for their salvation. God allows His believers to go through tribulations, as He allowed Daniel while still a youth. Yet He elevated him to the highest level so that the greatest king at that time came and worshipped him, realizing that the Spirit of the Holy One is inside him. God enlightened Daniel’s vision and granted him not only the wisdom to know the king’s dreams and to interpret them, and conducting all the affairs of the kingdom wisely, but rather to enjoy the surpassing mysteries of God. So the Holy Spirit revealed to him the future and eternal work of God with humanity. It is the book of divine friendship, which can lift up the believer’s heart to a surpassing heavenly life, even if he lives in captivity during his sojourn. It is also the book of divine knowledge, which God offers to His chosen and beloved people. This knowledge stems from faith, from a heart filled with divine love. This knowledge is granted through the experience of severe tribulation and enduring sufferings for the sake of God and His people. The book also reveals how Satan tries to take away this knowledge by destroying our faith. Finally, this book is directed to every believer to reveal to him what is the active role he can play at Church as well as in the life of the human race. For Daniel was not devoted only to the ministry and prophecy, but rather he was playing the role of a Prime Minister of a country, which dominates the whole world. He knew how to give to Caesar what belongs to Caesar and to God what belongs to God. Daniel did not go back to Jerusalem like those who came back from the captivity, did not participate in building the walls of Jerusalem with Nehemiah, and did not restore building the temple with Zorobabel, but he was the first man who worked secretly on these matters. He influenced the kings of Babylon and Persia; he offered a great service through his holy life and his faithfulness in his work. May the Spirit of God enlighten our vision so we may discover His divine mysteries, know Him, accept His friendship with us, and may He use us in whatever way He sees suitable for the building of His kingdom. Father Tadros Y. Malaty 3 INTRODUCTION TO THE BOOK OF DANIEL Daniel was contemporary to Ezekiel the Prophet, and younger in age. Ezekiel offered us Jerusalem with its temple, which became desolate due to corruption. At the same time, he saw through the spirit of prophecy, the return from the captivity but the erection of a new temple, the temple of the New Testament where the divine grace overflows. However, Daniel offered us not only the return from the captivity, but also the encounter with the true Liberator, the Lord Jesus Christ, who can liberate us from the bondage of sin and allows us to enter into His glory. Moreover, He opens our eyes and our hearts to see Him coming at the end of ages to form, from his believers, shining stars in His image. The two captive prophets agreed to reveal God’s care for His believers, assuring them that He will never forget them, no matter how long the period is. DANIEL The book of Daniel reveals to us his unique character:  Daniel was a prophet occupied with administration. However, he knew that he should not mix between administration and the prophetic spiritual work assigned to him. His position as administrator did not make him lose his heavenly vision and his concern for the salvation of his soul and the salvation of his people, even more the salvation of the pagan kings who dealt with him. His high level position in the largest pagan empire did not prevent him from witnessing to the true God and from preserving His Law, not through violence but through the spirit of wisdom, love and courage.  He served his people, not with the spirit of fanaticism, but with the spirit of holiness and humility, with love to all people. He supported them in the land of captivity where he found grace in the eyes of the kings. He also opened the doors of hope before the people in captivity, and before all the Gentiles.  He looked to the future through the work of the Holy Spirit inside him. God granted him lots of visions.  He is the father of the history of the Gentiles. He recorded many precise prophecies about the kingdoms following one another, through God’s plan. The book of Daniel is the only book in the Old Testament that prophesied in details about kings and kingdoms, which he had named like Persia and Greece.  He is the prophet of dreams and visions, who enjoyed a divine gift, a heavenly wisdom and a surpassing understanding.  He is the prophet who determined the times for salvation, the end of the world, and was occupied with the times of the Gentiles. The Lord Jesus Christ called him “Daniel the Prophet” (Matthew 24:15). Because of his frequent prophecies, which counted sixty, the book of Daniel is the book of the Old Testament that is mostly read and studied in the Christian Church.  He was a man of wisdom. Ezekiel referred to him together with Noah, and Job as the most righteous men of God (Ezek.14:14, 20). He mentioned him as one of the wisest 4 men, for the divine inspiration mentioned that God said to the king of Tyre “Behold, you are wiser than Daniel! There is no secret that can be hidden from you!” (Ezek. 28:3). The Spirit of God granted him the gift of revealing the meaning of dreams, as the pagan king told him “I know that the Spirit of the Holy God is in you, and no secret troubles you” (Dan. 4:9).  Daniel was very skillful in architecture, for he is the one who designed the building of the famous tower of Shushan in Persia, where the kings of Persia lived, as stated by Josephus, the Jewish historian. Daniel was probably born in Jerusalem, and was captive in Babylon like Ezekiel (Dan. 1:1-2). However, Daniel was a captive at the time of the first captivity, during the days of Jehoiakim, in the year 606 BC, while Ezekiel was a captive at the time of the second captivity. Daniel was imprisoned in Babylon, while he was a young, and he was from the tribe of Judah (Dan. 1:7); probably he was from the royal house, from the descendants of David (Dan. 1:3). He learned the Chaldean language with the three youths. Some people say he lived about 84 years, from 618 to 534 BC1. God granted him wisdom and grace, thus he served during the times of the kingdoms of Babylon, Medes and Persia. Being faithful to the kings, he remained faithful to God. He did not eat from the delicacies offered to idols, and rejected worshipping idols. He was courageous in explaining the visions and dreams to the kings, without complimenting them. He lived in very critical decades, for he lived with great kings like Nebuchadnezzar of Babylon and Cyrus of Persia. At his time, no one was able to talk to such great kings, even with gentleness, however, Daniel, who was a stranger and a captive, was able to talk with them frankly and boldly with humility, showing them their mistakes. The Holy Bible mentioned two other persons carrying the same name: a. Daniel, David’s son from Abigail, was born in Hebron (1 Chron. 3:1). He was called Chileab (2 Sam. 3:3). b. A priest from Ithamar’s family, who returned with Ezra and represented his father’s house. He was one of those who sealed the covenant during Ezra’s era (Ezra 8:2; Neh.10:6). THE STATUS OF THE BOOK OF DANIEL In the Hebrew version known as the "Masoretic,” the Jews do not consider the book of Daniel as one of the prophets’ books, but as one of the wisdom books “Katobim.” Some people think that the Jews moved the book from the prophets’ books to the wisdom books because the book indicates clearly and precisely the time of the advent of the Lord Jesus Christ and His crucifixion.  Others give the following reason for that move. All the prophets, whether in Israel, Judah, even in the land of captivity, were dedicated to the prophetic work lived among the people, talked to them and to the religious and secular leaders about repentance and the return to God. However, Daniel the prophet had a unique status in the palace. He played the role of a Prime Minister before pagan kings. He dealt only with kings and rulers and had no contacts with the Jewish religious leaders or even with the 1 Cf. G. Coleman Luck: Daniel, 1958, p.7. 5 governors of Israel regarding religious issues. Hence, the people looked at him as an effective leader in the palace.  The prophets used to spend a great deal of their time to rebuke the people for their sins but Daniel did not play that role.  Some Jewish rabbis1 see that Daniel did not suffer as much as Jeremiah or the other prophets. They only see that he lived like a prince or as a Prime Minister but, in fact, Daniel was persecuted like the other prophets, lived a very pious life and never indulged himself with delicacies (10:3). As he lived in the spirit of prophecies for many days, he lost much weight and became very weak (8:27). He was also exposed to many conspiracies and was falsely accused and cast in the den of lions.  The fact that Daniel wrote his book in a pagan country is another reason for considering the book as part of the books of wisdom. However, Ezekiel, too, wrote his book in the land of captivity but his book is still considered as one of the prophets’ books. In all events, Josephus, the Jewish historian, called Daniel one of the "greatest prophets.” THE BOOK OF DANIEL WAS WRITTEN FOR WHOM? 2 No doubt that at the time of writing his book, Daniel was thinking of the Jews in the captivity beside the other Jews scattered all over the globe. The book was then written for their edification as well as for the edification of the future generations to alert them to the arrival of Messiah the Savior. It was also written for us, the believers, for our spiritual benefit, to be eagerly awaiting the Second Advent of the Lord and to be ready for it. Maybe it was written for the edification of the Babylonians too. THE CHARACTERISTICS OF THE BOOK 1. The book of Daniel, like the book of Revelation, is considered as a book of visions or "apocalyptic.” This word means "revelation" or "manifestation" or "unveiling.” It is a book of prophetic visions, as well as a book of conduct and spirituality, which portrays a living picture of the practical life in faith while awaiting the life to come. 2. This whole book is a declaration of the power of God and His wisdom in controlling the world until the end of the days in order to achieve a divine plan. The book did not portray the life of Daniel or the history of Israel during captivity. Also, it doesn’t portray the history of the Babylonian captivity, but it portrays the surpassing power of God in leading all the powers of nature, the history of nations and the kings’ powers to achieve God's plan for the salvation of His people. Therefore, the word "kingdom" was repeated 57 times in the book. 3. The book of Daniel was written in two languages: Aramaic, used by the Babylonians as an international language, and Hebrew, which was used by the Jews beside the Greek language as in chapters thirteen and fourteen (the continuation of the book of Daniel). Daniel used the Aramaic language when addressing the Babylonians and recording what they were saying, and used the Hebrew language when addressing the 1 See Bethany Parallel commentary on the Old Testament, 1985, p. 1764. 2 Cf. Baker’s Pictorial Introduction to the Bible, 1967, p. 196. 6 Jews. This reveals how much Daniel cared about details to the point that he did not want his discussions with the Babylonians to be translated. Although the book of Daniel was written in more than one language and contained history, prophecies and visions, it was aiming to one goal and was homogenous in thoughts. For example, the statue mentioned in chapter two corresponds to the beasts mentioned in chapter seven and to the prophecies mentioned in chapters seven to twelve. 4. The Lord Jesus Christ and His disciples used many similes and comparisons seen in the book of Daniel, especially regarding the end of the days. THE PURPOSE OF THE BOOK AND THE THEOLOGICAL THOUGHT IN IT 1. The kingdoms of Israel and Judah had completely deviated toward the pagan worship, and the captivity of their people by the Babylonians and the Assyrians was for their chastisement. Therefore, the book of Daniel presents a clear lesson, which is the assurance that there is one God in the entire world, and everybody has to submit to Him in true sincerity. And that it is foolish to see someone worshipping the pagans or depending on any pagan power or wisdom. Though the world asks the believers not to be sincere to God, however, the believers boldly reject that. God is the Lord of history and the King of the universe; nothing is hidden from His eyes. He foresees all the events of the history, and He directs the pagan kingdoms while respecting the freedom of the individual. Nothing happens haphazardly in the world or without God’s direction. The book of Daniel testifies the confession of great pagan kings to the dominion of God over all human beings in all generations. (Dan. 2:47; 4:37; 6:26) God is the king of heaven (4:37), the God of heaven (2:44), and the God of gods (2:47; 11:36). The Lord of kings (2:47) has the right to exclude and to elevate kings (2:12). The Prince of hosts (8:11), the only glorified God in the universe (3:45); the great and awesome God (9:4), His dominion from generation to generation (4:33). God reveals His hidden wisdom and ability to His righteous people, a revealer of secrets (2:47), and grants wisdom and knowledge (2:12). The Savior (3:29): His kingdom is an everlasting kingdom, and all dominions shall serve and obey Him (7:27). He keeps His covenant and mercy with those who love Him, and with those who keep His commandments (9:4). His dominion is an everlasting dominion, which shall not pass away (7:14), He is the God of our fathers. (11:37) The book reveals the weaknesses and the failure of the pagan gods versus the above:  The gods were unable to reveal the dream to the magi and the magicians. (ch 2)  They were unable to burn the three youths in the fiery furnace. (ch 3)  They were unable to deliver Nebuchadnezzar from being expelled to live like an animal of the wilderness eating grass. (ch.4)  They were unable to stir the hungry lions to devour Daniel the Prophet. (ch 6) 2. The book presents the Lord Jesus as the Stone, cut out of a mountain without hands (2:45), which struck the image, which became a great mountain and filled the whole earth. (2:35) He is the Son of God (3:25); the Ancient of Days (7:9); the Son of man (7:3); the 7 Lord of His kingdom (7:14); the Prince of princes (8:25); the Most Holy (9:24); the Messiah (9:25); His dominion is an everlasting dominion (7:14; Lk.32:33; Phil.2:9-11). As long as this book is the book of God’s continuous work in the world in the midst of all difficult trends, therefore the Lord Christ appears in many forms in this book based on our needs and for our support and edification. St. Ireneaus said: [He does not appear in one form, but He appears in different forms according to the reasons of His apparition and the prospective results for His plan, as was written in the book of Daniel. The people around Hananiah, Azariah, and Mishael saw God walking with them in the midst of the fire, “and the form of the fourth is like the Son of God.” (Dan. 3:25) On another occasion, He appeared as “a stone cut out of a mountain without hands” (Dan. 2:45). He destroys all the temporary kingdoms, they vanish away and He fills the entire earth. The same person saw Him as the Son of Man coming on the clouds of heaven! He came to the Ancient of Days who brought Him near before Him. “Then to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion which shall not pass away, and His kingdom the one which shall not be destroyed.” (Dan. 7:13,14) 1] The Word appears before the incarnation in the seventh chapter. He looks like a man to declare that He is honoring the human being, thus preparing the way for the divine incarnation. This book talks about the advent of the Lord Christ, determining a time for His birth, crucifixion and the great tribulation caused by the Antichrist which precedes His Second Coming, about His ministry on earth (Dan. 9:2-26), and about His spiritual kingdom (Dan. 2:44-45; John 18:36). St. Jerome said in the introduction of his book “Comments on Daniel”: [In my introduction, I want to affirm this fact that no one has ever talked so clearly about the Lord Christ like Daniel2.] 3. Since this book refers to the role of the Lord Christ and determined the time of His Advent therefore the Hebrew word “Elohim” was used to talk about God. The syllable “im” refers to the plural form, therefore as he confirms the oneness of God, with one divine nature, yet He is Triune, for the Messiah is the Second Person, the Savior of the world. The surname “Son of Man” that was mentioned in the book of Daniel (7:13-14) was the name favored by the Lord Jesus. (Matt 24:30 - 26:24; Mk 13:26 - 14:62; Lk. 21:27 - 22:69) 4. This book dealt with the subject “God’s condemnation to the evil of paganism.” This corresponds to the name “Daniel,” which means “God the Judge” This book condemned: *. The pagan customs (ch.1). *. The pagan philosophy and wisdom (ch.2). *. The pagan pride (ch.3). *. The pagan worship (ch.4). *. The pagan licentiousness (ch. 5). *. The pagan persecution (ch. 6). *. The pagan struggling between kingdoms (ch.7 - 8). 1 Adv. Haer. 4:20:11. 2 PL 25:61. 8 *. Daniel did not condemn the pagan world by attacking it, but his righteous life overcame evil and condemned it. Also, by his interpretation of the dreams and visions, he declared that God judges the pagan kingdoms by the appearance of the Messiah to spiritually rule over the hearts. 5. This book clarified that God’s men who obey His commandments enjoy the following: A. Success in this world (1:9-20; 2:48-49). B. Knowledge of the Divine mysteries (2: 19-22-47). C. Consolation by the presence of God during tribulations (3: 25). D. Witnessing against evil (4: 30-37). They endure sufferings patiently and with sincerity to God, through their sanctified lives and pure hearts. The purpose of this book is to declare the Lord Jesus, who according to His image we are formed, and in His kingdom we shall shine as the firmament1. 6. Often the world attacks the divine justice, however, on the long run, history reveals God’s justice and surpassing wisdom. God is the Lord of history who uses even His attackers to achieve His holy divine plans. 7. Regarding the Church: while Daniel was in captivity, God revealed to him His special care and concern for the Church: a. Although God has allowed His people to be in captivity for 70 years, yet He had to wait seven times seventy years to see their return from the captivity of sin by the coming of the Messiah. This temporary captivity was nothing but a tool to reveal a more dangerous captivity which touches the eternal life of man, thus he desires a greater return through the true salvation of God. b. If some people mocked the believers who had faith in the return from captivity after 70 years, then the visions came to confirm that many tribulations await the Church before the coming of the Messiah and throughout the ages until each believer is prepared for Christ’s heavenly kingdom. The book has clearly stated that God is the controller of history even during the moments of chastening the believers; God allows hardships for an eternal purpose. Nothing happens haphazardly, but God cares for His Church until she reaches the heavenly glories. c. The book describes the coming of the Messiah and what follows subsequently from annulling the letter of the Law and its shadow. Thus, the truth abides and the believers enjoy living in the Spirit. d. On the side of the world, some giant people may think that they can dominate history by their power, so they resist God and persecute His people. However, God dethrones kings from their kingdoms in the appropriate time. He has prophesied about the Church of the New Testament as an eternal spiritual kingdom, which crushes the earthly kingdoms through her Christ, the Stone cut out without hands, Who fills the entire earth. Thus, God has elevated Daniel’s thought to realize that the Church is not related to some specific people but embraces all peoples, and the whole world to present them to her Christ at the time of His second coming as glorious stars. The quick look on the events reveals the dominion of evil in the world, but when the vision is opened, one realizes that the powers of evil are definitely vanishing to 1 Boyd’s Bible Handbook, p. 397. 9 declare the eternal kingdom of God. 8. The angels: Daniel dealt with many angels, especially with Archangel Gabriel, who was mentioned for the first time in the Holy Bible. It appears in this book that thousands of angels are serving God and ten thousands times ten thousand stand before Him (Dan. 7:10). The angels are spirits serving those who will inherit the salvation; hence we see that the Son of Man asks Archangel Gabriel to explain the visions to Daniel the prophet. Revealing the heavenly world beyond the materialistic nature made some liberal critics, who do not believe in spirits, assume that what Daniel had described in his book was a reflection of the Jewish thoughts which prevailed long after the captivity. They assumed that these thoughts were not as clear in the rest of the books of the Old Testament! To refute that, every book has its special nature, from context to circumstances to the time when it was written. This book was written in the last days of the Old Testament and it was natural that it relates to the end of the days and the heavenly world. Same as the book of Revelation, which is the last book of the New Testament and which focused on the work of Christ in heaven, the angelic world and eschatology. Also, the book of Daniel was written during the Babylonian captivity and in difficult circumstances when people suffered from dispersion, homesickness and in slavery similar to the slavery in Egypt. In such circumstances, it is natural that God reveals the better angelic world, its unusual power and its work for the benefit of the people. Also to reveal the close coming of Messiah, the Savior, the Son of David, who will sit on His throne forever. And to declare God’s surpassing splendor and that He is the Lord of heaven and earth, Creator of the universe, that He is not conquered as the pagans had thought, and that He will never forsake His people. The angels or the heavenly creatures are mentioned in all the books of the Old and New Testaments. However, talking about them in the form of visions of the latter days in the book of Daniel of the Old Testament and the book of Revelation of the New Testament was because of the nature of those two books since they mainly talk about the end of the days. 9. The Resurrection: The idea of the resurrection of the bodies and the judgment of the righteous and the wicked is clearly stated in chapter 12 verse 2. Regarding the dogma of the resurrection from the dead, some critics object and say that this dogma was not known in the sixth century B.C., and consider this as a proof that the book was written later during the Maccabean era. However, those critics have forgotten that the Old Testament raised the possibility of the resurrection from the dead many centuries before Daniel through the people whom God raised by the hands of the prophets. We find prophet Elijah who prayed that the soul of the widow’s son at Zarephath come back to him, and the boy rose from the dead (1 Kings 17: 20-21). The Bible says “and the soul of the child came back to him and he revived.” (1 Kings 17: 22). Also, Elisha the prophet raised the son of the Shunammite woman (2 Kings 4: 32-36). Above all, God said to Moses: “I am the God of Abraham, the God of Isaac, and the God of Jacob.” “God is not the God of the dead, but of the living.” (Matt 22: 32). This is the proof that those patriarchs are living with God in their spirits. The Holy Bible confirms the fact that the spirit exists after the death of the body, for Job said: “And after my skin is destroyed, this I know, that in my flesh I shall see 10 God.” (Job 19: 26). About the resurrection of the dead, Isaiah wrote, “Your dead shall live; together with my dead body they shall arise. Awake and sing, you who dwell in dust” (Is 26: 19) and Hosea wrote, “I will ransom them from the power of the grave; I will redeem them from death. O Death, I will be your plagues! O Grave, I will be your destruction!” (Hos.13: 14). The vision of Ezekiel the prophet presents this image of the resurrection from the dead, “The hand of the Lord came upon me and brought me out in the Spirit of the Lord, and set me down in the midst of the valley; and it was full of bones. Then he caused me to pass by them all around, and behold, there were very many in the open valley; and indeed they were very dry. And he said to me, "Son of man, can these bones live?" So I answered, "O Lord God, you know." Again He said to me, "Prophesy to these bones, and say to them, ‘O dry bones, hear the word of the Lord!’ Thus says the Lord God to these bones, “Surely, I will cause breath to enter into you, and you shall live. “I will put sinews on you and bring flesh upon you, cover you with skin and put breath in you; and you shall live. Then you shall know that I am the Lord.” So I prophesied as I was commanded; and as I prophesied, there was a noise, and suddenly a rattling; and the bones came together, bone to bone. Indeed as I looked, the sinews and the flesh came upon them, and the skin covered them over; but there was no breath in them. Also He said to me, “Prophesy to the breath, prophecy, son of man, and say to the breath. Thus says the Lord God: “come from the four winds, O breath, and breathe on these slain, that they may live. So I prophesied as He commanded me, and breath came into them, and they lived and stood upon their feet, an exceedingly great army.”(Ezek 37: 1-10) 1. 10. The Divine Knowledge: This book is known as the book of the divine knowledge. Daniel, with his knowledge, has challenged the wisdom, practiced through study only, of the Chaldeans, magicians and wise men. However, Daniel’s knowledge was a divine gift granted to the pure struggling souls who join the living practical faith in the school of sufferings so that on the Great Lord’s Day, God would glorify all those who have knowledge. “Those who are wise shall shine like the brightness of the firmament; and those who turn many to righteousness like the stars forever and ever.” (Dan 12: 3-4) DANIEL’S PERSONALITY At the beginning of this introduction, we mentioned that Daniel was a prophet preoccupied with the administration, yet without mingling with his spiritual work. He was the beloved beholder whom God revealed to him His secrets, the father of the Gentiles’ history, and the prophet of the dreams and visions. Here are the large headlines to this righteous man whom we will get to know better through our study of this book: 1. Daniel challenges difficulties and hardships and does not bow to spoiling and luxury. He lived in the castle as a man of suffering for the sake of his sincerity to God, his salvation and the salvation of his brothers. Therefore, heaven was not far from him, but heaven is close to those who meditate upon it and suffer for its sake. 2. He believed that all authority is from God, and that God directs the history of the universe, thus He grants victories and allows defeats. 3. Daniel, the statesman who plays the role of a Prime Minister, is the same one who does the work of God. He remained the same person whether in the lion’s den or in the castle where all the statesmen submitted to him. . 1 القس عبد المسیح بسیط أبو الخیر: إعجاز الوحي والنبوة في سفر دانیال، ص 69 11 Daniel represents a living image of the true believer, who works during his old age with the same spirit with which he worked during his youth. He works as the chief administrator to the greatest kingdom of the time with the same spirit of the beginner who worked as a servant in the palace. Daniel was not proud of the Babylonian surname that the king gave him and which was honored in the entire state, but he used his Hebrew name throughout the book to show how much he cherishes his relationship with his captive people. Since his young age, extreme smartness and talented gifts characterized him. God gave him grace to have this prominent position in the palace, during the captivity, to become a trustworthy witness to God in the pagan world of the era. He resembled Joseph, whom God has appointed at the beginning of the history as the second man in the Pharaoh’s palace, to testify faithfully to his God. Daniel was appointed to the Babylonian palace at the end of that era to fulfill the same role. 4. Daniel was faithful in his private life, his worship, as well as in his daily work. Regarding his private life, he was very strict with himself in achieving his goal. “But Daniel purposed in his heart that he would not defile himself with the portion of the king’s delicacies, nor with the wine which he drank” (Dan 1: 8). He was honest and faithful as a saint (ch. 1) and brave without any fear like a wise man (Dan 2: 4-5). He was extremely meek and humble, always confessing his sins before God and before himself. He was very brave and courageous, did not fear emperors or governors. Through his meekness he was able to conquer lions and through his wisdom he was able to win many. Regarding his worship, he was fervent in spirit, offering prayers and supplications with fasting, sackcloth and ashes (Dan 9: 3). St. Basil the Great presents him as a practical example of perseverance in prayers. He said: [How do I deserve to be with Daniel if I do not pray to God with perseverance and with supplication full of zeal? 1] Regarding his daily work as a statesman, he was not a plotter or an opportunist but the wise man of God. No doubt, he had his weaknesses, but he was considered without blemish. All his zeal enemies could not utter a word against him, and the Bible did not mention any specific fault about him. “So the governors and satraps sought to find some charge against Daniel concerning the kingdom; but they could find no charge or fault, because he was faithful; nor was there any error or fault found in him” (Dan 6: 4). He also said to the king, "Because I was found innocent before Him; and also, O king, I have done no wrong before you.” (Dan6: 22) The world had honored Daniel and he became a statesman carrying the secrets of the kingdoms dominating the world. God made him His ambassador and declared to him the detailed history of the end of the world. St. Hippolytus of Rome wrote in his Commentary on the book of Daniel: [I see the testimony of this saintly and righteous man, the prophet and beholder of Christ, who not only revealed the visions of King Nebuchadnezzar, but also trained the three youths to become true witnesses in the world2.] He called Daniel the blessed saint, the righteous, and beholder of Christ. He was a true witness to God and touched the life of the pagan king who became attracted to God and declared his faith. Nebuchadnezzar said about him, “I know that the Spirit of the Holy God is in you, and no secret troubles you” (Dan 4: 9). Belshazzar, the 1 The Long Rules: Preface. 2 ANFrs., vol. 5, p. 177. 12 last Babylonian king, told him, “I have heard of you, that the Spirit of God is in you, and that light and understanding and excellent wisdom are found in you” (Dan 5: 14). It was said about him, “An excellent spirit was in him; and there was no error or fault found in him” (Dan 6: 3-4). In the book of Ezekiel, he was mentioned as one of the three righteous men: Noah, Daniel, and Job. (Ezek14: 14). When God rebuked the king of Tyre, He said, “Behold, you are wiser than Daniel! There is no secret that can be hidden from you!” (Ezek 28: 3) 5. Daniel was not granted understanding to all the visions, “for the words are closed up and sealed till the time of the end” (Dan 12: 9). God said, “But you, go your way till the end; for you shall rest, and will arise to your inheritance at the end of the days.” (Dan 12: 13). As the end approaches, we have to realize and understand some of the secrets of the book of Daniel. 6. As we live like Daniel and his friends, we get ready to enter with Christ in His glory on the day of His appearance: “Where I am, you also will be.” THE BOOK OF DANIEL AND THE BOOK OF REVELATION  The book of Daniel is called the book of the Revelation of the Old Testament, while the book of Revelation is called the book of the Revelation of the New Testament.  As the angel (possibly Archangel Gabriel) accompanied Daniel to explain to him most of the visions (Dan 7: 16; 8: 16; 9: 22), likewise an angel accompanied St. John, the beloved, to do the same job.  The book of Revelation used the surname “Son of Man” to call the Lord Jesus (Rev 1: 13; 14: 14), the same surname used by Daniel (Dan 7: 13-14).  The angel called Daniel “The beloved man,” three times (Dan 9: 23; 10: 11, 19), and St. John was called John the Beloved, “the disciple whom Jesus loved” was repeated five times (John 11: 23; 19: 26; 20: 2; 21: 7,20).  Daniel wrote this book while being captive in Babylon, while St. John wrote his book of revelation while he was in exile in the island of Patmos (Rev 1: 9).  The book of Daniel is the special book for the victorious kingdom of Christ over the four empires, as well as being the book for the life to come. The book of Revelation is the book of the suffering church in the world as well as the triumphant one, who awaits the Second Coming of her Christ, and it is also a book pertaining to the life to come.  The two books reveal the seals opened by the Lord to declare His mysteries to those who fear Him, however some of the mysteries are still sealed (Rev 5, 10:4; 22: 4; Dan 12: 4).  St. John described the Lord Jesus as having His head and hair white like wool (Rev 1: 14), same description of the Lord as presented by Daniel (Dan 7: 9).  The two books gave similar description of the divine throne surrounded by ten thousand times ten thousand, and thousands of thousands of angels (Dan 7:9, 10, Rev 4: 2, 9; 5: 11). 13  In the book of Daniel, God has condemned Belshazzar (Dan 5: 22-23) for the same reasons upon which He condemned some people in the book of Revelation (Rev 9: 20).  St. John saw a man standing on the sea raising up his hands to heaven and swearing by Him who lives forever and ever (Rev 10:5-6), and this was the same vision seen by Daniel (Dan. 12:7)  The two books raised the question of the length of a time, times, and half a time (three years and a half or 1260 days) (Rev 11: 3; 12:6; Dan 7: 25; 12: 7).  St. John described Satan as a dragon whose tail drew a third of the stars of heaven and threw them to the earth (Rev 12: 4). It is similar to the description of Satan in the book of Daniel (Dan 8: 10).  The two books are identical about the Antichrist.  The two books are similar in their description of the Day of Judgment and the opening of the books (Rev 20: 12; Dan 7: 10). DANIEL AMONG THE MAJOR PROPHETS 1. The books of the Major Prophets (Isaiah, Jeremiah, Ezekiel, and Daniel) are keen to reveal the personality of the King. However, the books of the twelve Minor Prophets are interested to reveal the heavenly kingdom, although it is hard to separate Messiah the King from His kingdom or His Church, which is His Body. 2. Two of the Major Prophets, Isaiah the aristocratic man and Jeremiah the suspended priest from the village, practiced their prophetic ministry in the Promised Land. The other two Major Prophets practiced their ministry in the land of captivity: Ezekiel, a priest on the riverbanks of Chebar, and Daniel, a statesman in Babylon. Josephus, the historian, mentioned that Daniel’s parents were noble royal descendants. Thus, the word of God can reach any person wherever he is and in whatever social spheres. The Major Prophets presented a perfect living picture for the personality of the Spiritual King who establishes His kingdom among the human race. Isaiah lived during the flourishing period of Judah; therefore, he lifted our hearts to the divine throne so we may realize that the secret behind our true prosperity is the fellowship in the eternal glories through the divine grace. Jeremiah lived during the era of the last kings of Judah, where evil prevailed; thus he came to declare God’s hatred for sin, ascertaining that God has surrendered His people, city and temple to the enemies for chastisement. Ezekiel served a group of captives in Babylon, who, in spite of the hard experience of estrangement from the homeland and their deprivation from the ministry of the temple, were not chastened. As a priest, he was also deprived of this ministry. Therefore, God made him enter the temple of the New Testament to see the glory of the house of God, not through the letter of Moses’ Law but rather through the advent of the Messiah to the world to establish a new temple with surpassing divine capabilities. Daniel, however, served in the palace of Babylon, the greatest city at that time, and it seemed that there was no hope for the return of the people neither to their homeland nor to the holy Temple of God and the sacrifice. Thus, his prophecy uttered about God’s spiritual kingdom despite the resistance of the Gentiles (Babylon, Medes and 14 Persia, Greece, and Rome). This resistance will not stop until the Antichrist comes, who thinks he can completely uproot the Messiah’s kingdom but soon finds himself crawling down and the Lord rules eternally with His saints in the heavens. Isaiah Jeremiah Ezekiel Daniel Date Through the glory of Judah. At the end of Judah. Among the captives. In the royal palaces. Aim Divine glory. God resists sin. Revealing God’s Person. God serves man. God, the controller of history. All nations are in His hands. THE CONTENTS OF THE BOOK The book took a prophetic historical approach regarding the Gentile world, starting with Nebuchadnezzar until the time of the Antichrist and the end of the world1. The book is divided into a historical part, which is full of visions and prophecies, and a visionary prophetic part, which is full of historical events. First: The Historical Part: Chapters 1 - 6 This part represents a historical dark night of violence and corruption, during which an empire is built on the debris of another, and everybody is resisting God’s work. However, God, who allows evil to prevail for a short period of time, condemns it for the sake of the small elected minority. The following historical chapters are there to condemn evil: 1. The ascetic life of Daniel condemns the pagan luxury: Ch. 1 The three young believers and the delicacies of the king. 2. Daniel’s heavenly wisdom condemns the wisdom of the world: Ch. 2 The statue of Nebuchadnezzar the great. 3. The boldness of the captive youths condemns the fire of injustice: Ch. 3 The three youths in the fiery furnace. 4. The chastity of Daniel condemns the capabilities of Nebuchadnezzar: Ch. 4 The chastisement of the proud Nebuchadnezzar 5. The purity of Daniel judges the defilement of Belshazzar: Ch. 5 Belshazzar and the secret writing. 6. The honesty of Daniel judges the injustice: Ch. 6 Daniel in the lions’ den. Second: The Prophetic Visionary Part: Chapters 7 -12 This part carries enlightened prophecies, which instill hope in the middle of tribulations and sufferings, until the believers depart from the world to join the fellowship of the eternal glory. There were prophecies, which determined the time of the birth of Christ, the time of his crucifixion, and also the events of the end of the world2. He talked about the establishment of the kingdom of the Lord Jesus, as well as the opposition of the enemy, the antichrist, especially during the last days. He also prophesied about the Second 1 Boyd’s Bible Handbook, P. 307. . 2 الأنبا دیسقورس الأسقف العام: بحث في تفسیر المعادلات الزمنیة التي في سفر دانیال؛ القمص بیشوى كامل: دانیال صدیق الملائكة، ابریل 1979 15 Coming of the Lord Jesus, the eternal glory of the saints, and the judgment of the wicked. Some add to that the desolation of the temple by the hands of Titus the Roman. Also, he mentioned the prophecies pertaining to the history of the Jews and the four empires, that is the Babylonians, the Persians (Medes and Persians), the Greeks, and the Romans. He was called the prophet of the later times, whom God has granted to see the events of the future world, but moreover to reflect on the eternity. Thus, God’s divine saying is, “His secret is to those who fear Him.” 7. The four beasts and the Ancient of Days: chapter 7 8. The vision of a ram and a goat: chapter 8 9. The seventy weeks prophecy: chapter 9 10. Vision of the Glory of God: chapter 10. 11. Prophecies concerning Persia, Greece, and the end of the world: chapter 11 12. The great tribulation and the resurrection: chapter 12. Third: The continuation of Daniel: chapters 13, 14 from the Septuagint. We can also divide the book into four parts: 1. Glimpse of Daniel’s character: chapter 1 2. Daniel explaining the vision of the kings: Nebuchadnezzar: chapters 2-4. Belshazzar: chapter 5 Darius: chapter 6 3. The angel explaining Daniel’s visions: chapters 7-12 4. The continuation of Daniel: chapters 13,14. DANIEL AND ARCHEOLOGY1 1. Robert T. Boyd said that there was an important invention in Babylon, regarding the ruins of a college, library, and a program to train citizens to explain dreams and visions. It was recorded that: A. Those who deny the gods are thrown alive in the fiery furnace. B. Those who object the king are thrown in the lion’s den. 2. Records were discovered that it was the custom for Nebuchadnezzar to order everyone to worship the great statues. 3. The furnace was found in the diggings and was imprinted on it these words: “Here was the place of burning those who blasphemed against the gods of the Chaldeans.” 4. It was written in the book of Daniel that Belshazzar was the last king of Babylonian kings (chapter 5). However, it was found written on a piece of clay that Nabonidus was the last of the kings of Babylon, and the Persians allowed him to live disabled. The critics thought that there was a contradiction between the Holy Bible and the history, however, searching between hundreds of clay pieces, it was known that Nabonidus had a son called Belshazzar, and he appointed him to replace him. This was the custom at that time, for when the Persians attacked Babylon; Nabonidus was at his castle away from Babylon, while Belshazzar was captured. What the king said to Daniel, “And shall be the third ruler in the kingdom” ascertained this. (Dan 5: 16) That is Daniel will be the third man after Nabonidus and Belshazzar. This proves the accuracy of 1 Boyd’s Bible Handbook, p. 311-2. 16 what was mentioned in the book of Daniel. 5. Some remnants of the lions’ den, where Daniel was thrown, were found with this inscription: “This is the place where the wild beasts kill those who do not obey the king.” 6. The diggings showed that there were writings on the plaster of the wall of the king’s palace. Because of the white color of the plaster, anything dark was very apparent on it. This corresponds with what was mentioned in the book of Daniel chapter 5: 5 when the fingers of a man’s hand appeared and wrote opposite the lampstand on the plaster of the wall of the king’s palace1. DIFFERENT CURRICULA FOR INTERPRETATIONS There are many interpretations for the prophecies and visions of Daniel: 1. The Patristic interpretation: prevailed during the early Church Fathers, which interprets that the golden statue in chapter 2 refers to the four kingdoms (Babylon, Medes and Persians, Greece, and Romans). In the last kingdom, the iron is mixed with the ceramic, referring to the mixing of various Gentiles with the powerful paganism of Rome. The visions of the four beasts (chapter 7) came to correspond with that. The ten horns mentioned in this vision are either ten kings or ten divisions of the Roman Empire. 2. The Anti-Papacy interpretation, or the Protestant System; this assumes that Daniel the prophet and St. John have previously prophesied about the papal authority2. The followers of the anti-papacy interpret “the small horn” as the Roman Pope3. Mr. Bush in his work “Heirophant” writes that the “small horn” is definitely the papal church authority4, and that the Gothics and Charlesman have attained their role in this important vision. Many of the Protestants, especially Calvin, have rejected that interpretation. 3. The future interpretation: says that the prophecies of Daniel will be fulfilled in the future. . 1 منشو ا رت النفیر: تفسیر الكتاب المقدس، ج 4، ص 337 2 John Calvin: A Commentary on Daniel (Banner of Truth Trust), Oxford 1985, p. 40. 3 Ibid, p. 42. 4 Hieraphant, N.Y 1844, p. 109. 17 THE BOOK OF DANIEL AND THE CRITICS1 THE BOOK OF DANIEL AND PORPHYRY (Prophyrius) Until the seventeenth century no one denied Daniel's authorship to this book except Porphyry, a Greek philosopher. He was non-Christian, following Plato and lived in the third century (233-304 A.D.). St. Jerome and Methodius and others refuted him. Porphyry was born in Tyre in Syria, and became a disciple of Longinus in Athens then went to Rome, and there became a disciple of Plato, the famous philosopher. He learned his ideas and did historical and philosophical research. In his defense of polytheism and local religions and worship of famous gods, he found that his greatest enemy is Christianity. He went to Sicily and stayed there a short period from 268 till 271 A.D. for health reasons. Then he went to Rome after the death of Plato around 270 A.D., and he was in charge of his school until he died2. He thought that he could eradicate Christianity from its roots, so he wrote 15 books under the name “Against the Christians.” He concentrated all his attacks on the Bible, as a whole, and specifically on the book of Daniel. Eusebius of Caesarea refuted all his writings in 25 books, and unfortunately, all these books were lost. St. Jerome3, Socrates4 and Philostorgius5 referred to them. Porphyry vigorously attacked this book for he does not believe in the divine inspiration or in the prophecies or in the miracles. This book prophesied in details about the kingdoms and kings, whom he identified some. He prophesied about the Persians, who no one could ever imagine their victory over the great empire of Babylon. He also prophesied about the Greeks, who had no political status at that time and about the character of Alexander the Great before his coming for about 225 years. When Alexander came to Jerusalem attacking the Jews, the high priest offered him the prophecies of Daniel and his victories, so he was astonished and worshiped God. What amazed the atheist philosopher were Daniel’s precise timing of the divine incarnation and the resurrection of the righteous and the judgment. In the seventeenth century, the English Deism appeared which called that religion can be built on the mind only, thus accepted the existence of God but rejected the Christian faith as well as the Holy Bible as a revelation about God. Since that time till now, some liberal scholars refuse to give Daniel credit for writing this book in the sixth century B.C. They consider this book written in the second century B.C., during the period of Maccabees (168 - 164 B.C.), most probably during the era of Antiochus the fourth or Antiochus Epiphanes (175 - 163 B.C.). Gleanson L. Archer6 states that with the exception of Isaiah, there is no one who challenges the rationalists, who depend on the mind only and reject the idea of divine inspiration, like Daniel. His book contains prophecies about the seven years when Nebuchadnezzar became crazy (chapter 4), and the fall of Babylon before Persians and 1 . J.E.H. Thomson, “Daniel” in Pulpit Commentary, p xliii; Robert H. Pfeiffer: Introduction to the Old Testament, p. 755. 2 Angelo Di Berardino: Encyclopedia of the Early Church, Oxford 1992, vol. 2, p.704. 3 De vir illus. 81, Ep. 70. 4 H.E. 3:23. 5 H.E. 8:14. 6 Gleanson L. Archer: Encyclopedia of Bible Difficulties, 1982, p. 282. 18 Medes (chapter 5). It also contains prophecies in the long range like prophesying about the four consecutive kingdoms (chapter 2), and emphasizing the end of times (chapter 7,8), specifically the third kingdom. He also prophesied about the first advent of the Lord and the seventy weeks (chapter 9) and a detailed demonstration about the conflict between the two empires and the two small horns. (Chapter 11) The liberal critics depended on the following proofs: First: The most important reason for their doubts is what was mentioned about consecutive empires. What Daniel had revealed about the future was recorded as if he lived it and as if it had happened. He prophesied in details about the events of the three centuries before the birth of Christ. When these prophecies were fulfilled, what the contemporary historians wrote corresponded to the events, which drove the liberal critics to claim that the book was written after the establishment of these empires, and they severely attacked the book. In fact, those liberal critics reject the “Holy Bible;” moreover they reject God Himself as the Pantocrator or the Almighty who controls all the events of history. Hence, those liberal critics attempted to remove the sanctity of the word of God as a divine word revealing the future. Porphyry, who attacked Christianity, Judaism, and the Holy Bible, used this reason. St. Jerome said that when Porphyry saw that all what Daniel had written was fulfilled, claimed that the book was written as a historical record, after the events had been fulfilled. Thus, the attacks of Porphyry ascertained the preciseness of Daniel1. Writing detailed historical prophecies is not strange in the Holy Bible, for Abraham had prophesied about events, which happened through the five centuries. God told Abraham, "Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. And also the nation whom they serve I will judge; afterward, they shall come out with great possessions. Now as for you, you shall go to your fathers in peace; you shall be buried at a good old age. But in the fourth generation, they shall return here, for the iniquity of the Amorites is not yet complete."(Gen 15: 13-16) This statement carried precise prophecies:  The birth of Isaac, the son of the promise; for Abraham's descendants were slaved in Egypt for about four hundred years.  In their exodus, they will carry much.  God condemned the nation, which enslaved them, for Pharaoh and his soldiers drowned in the sea.  Their return to Canaan under the leadership of Moses and Joshua.  The defeat of the Amorites. All these events were fulfilled in the following five centuries. The reason that Daniel presented all these details, more than other prophets did, was because that the time of the coming of the Christ had approached. The promise that Adam and Eve took from God seemed obscure (Gen 3: 5), and was given in more details during the era of Abraham, Isaac, and Jacob. He promised Abraham saying, "And in you all the families of the earth shall be blessed." (Gen 12: 3, 18: 18, 22: 18, 26: 4) This promise became clearer during the time of David (about 1000 B.C.) when we hear about 1 PG 25:619-620. 19 the coming of the Messiah as the King whom the rulers attack, and when the Psalmist prophesied about the events of the cross (Ps 22). After about three centuries, Isaiah prophesied about the birth of Christ from a virgin (Is 9: 6,7), and about the crucifixion (Is 53). Then Daniel came to declare the time of His coming and that it would be preceded by conflicts of great kingdoms. Hence, what was mentioned in the book of Daniel exactly corresponds with the spirit of the Holy Bible and its unity. Second: The miracles, like the deliverance of the three youths from the fiery furnace and the deliverance of Daniel from the lions’ den. But anyway, those critics reject the concept of miracles. If miracles were mentioned in the book of Daniel, they were mentioned for a purpose and not just to show God’s power and authority. The purpose was to chastise God’s people by captivity that is liberating them from the pagan worship and its defilement, so they may cleave to Him and trust in His care, power and wisdom. It was also written for the edification of the Babylonians, whom Daniel lived among. Among these miracles were: *. The revealing of the dream of Nebuchadnezzar and Daniel's interpretation (Dan 2). God declared to the proud king how weak he is in front of a simple dream, and that God the Almighty knows even the thoughts of man and his dreams. *. The deliverance of the three youths from the fiery furnace (Dan 3). This declares God's surpassing love to his believers, thus He controls nature, and so He can change the fiery furnace into a place of rest. *. The expulsion of Nebuchadnezzar to the wilderness to live with the animals (Dan. 4). Its purpose was to ascertain the work of God who destroys pride, to raise us as sanctified souls who may get attached to Him and share His glory according to our free will. *. Writing on the wall during the banquet, which was characterized by defilement (Dan 5). Its purpose was to condemn sin, for there is no one who is above the divine justice. *. Deliverance of Daniel from the lions' den (Dan 6): This declares God' s great care for the faithful believer, thus He can change the den of hungry lions to a joyful heaven so the believer can meet with the angels and enjoy the heavenly ministry. Third: The critics attack the book because of the visions, claiming that these visions are false. But this is unrealistic, for if some fake coins exist in any generation, this does not mean that there are not true coins. Thus, if some fake visions exist, this does not mean that all visions are false. Abraham, the Patriarch, saw a vision, and Jacob saw a vision of the ladder reaching heaven. Also, in the book of Zechariah, some visions are mentioned, and in the New Testament, there is a book of "Revelation" full of visions, which many consider as an extension and confirmation to the book of Daniel. Fourth: The book of Ecclesiasticus (The Wisdom of Jesus, Son of Sirach, (about 170 B.C.) referred to the books of Isaiah, Jeremiah, Ezekiel, the twelve Minor Prophets and did not mention Daniel. In the same book, it was mentioned that "there was no man like Joseph" (Sirach 49: 15), thus they think that no one who knows Daniel can utter that for he is like Joseph. To refute that1, 1. The proof is very weak, for mentioning the Minor Prophets after Isaiah, 1 J.H. Raven: O.T. Introduction, p. 319. 20 Jeremiah, and Ezekiel, (Sirach 49: 8-10), is very natural, for the book of Daniel in the Hebrew origin was among a collection called "Ketobeem,” and not among the collection "Prophets.” Daniel did not present himself as a prophet but as a captive youth who had grace in front of the chief eunuchs in the palace of Nebuchadnezzar. Most of his life, he lived away from his nation, and in Babylon, he was not known as a prophet nor as a spiritual worker among the captive Jews. 2. Not mentioning the name "Daniel" in the book of "Ecclesiasticus" does not mean that he did not exist. None of the scholars have denied the existence of the book of Ezra, in spite of not mentioning his name when referring to Zorobabel, Jeshua the chief priest and Nehemiah. Also, Ecclesiasticus never mentioned Job or the twelve judges like Gideon, Samson, and Deborah, nor mentioned the names of kings like Asa, Jehoshaphat. Does this mean that these were fake personalities that did not exist? The scrolls of Qumran (the Dead Sea scrolls) have identified the popularity of Daniel at his time. 3 Ecclesiasticus has explained the statement regarding Joseph, "No one was born like Joseph, the chief of his brothers and people, whose bones were transferred and after his death prophesied." If Daniel and Joseph were similar, both being strangers in palaces, yet Daniel did not resemble Joseph in the three areas mentioned in the book of Ecclesiasticus. Fifth: Why were the late prophets like Haggai, Zechariah, and Malachi, not affected with what was written in the book of Daniel, as long as it was written in the previous age? To answer that, there was a great difference between the purpose of what Daniel wrote and what the other prophets wrote. Sixth: Not mentioning the name Daniel in the Babylonian and Persian records as a proof of his not existing. To refute that, many of the great leaders were not mentioned in the history records like the ministers, or generals in the army or those who built the pyramids. Seventh: What was mentioned in the book of Jeremiah (25: 11-12; 29: 10) means that the book of Daniel was written after accepting the book of Jeremiah as a legal book, and that was after the era of Daniel. To refute that, it was enough that Daniel had this book or he even may have known the words of Jeremiah from his parents, especially they were from noble families or from the royal family. Eighth: Regarding the language: there were three Greek words for musical instruments and some Persian words. This means that the book was written after the establishment of the two empires: the Persian and the Greek; thus considering that what was recorded as prophecies were just history that was fulfilled. To refute that: 1. If Daniel had lived before the Greek culture was at its peak, however this culture had started very early and had its influence because of the colonies in the seventh century before Christ. In the armies of Nebuchadnezzar, there were some Greek armies and Egyptian army too who fought in the battle of "Carchemish" in the year 605 B.C. 2. In Nineveh, there were some Greek families since the year 700 B.C. It was very easy for Nebuchadnezzar to capture those Greek musical instruments1. 3. Harrison said that the names of those musical instruments seem to be Greek, however, their origin may go back Mopsuestia2. 4. The role of the Aramaic as business middlemen between Egypt and Greece, and 1 Coleman Luck: Daniel, Moody Press, 1958, p. 9ff. .Harrison: Introduction to the Old Testament, p. 2 القس عبد المسیح بسیط أبو الخیر: إعجاز الوحي والنبوة في سفر دانیال. 1162 21 between Babylon and the East, could not be ignored. This made them use some foreign expressions in the midst of their language. Some scholars like Charles Boutflower in his writing "In and Around Daniel" presented historical lists of the exchange of men, soldiers, craftsmen and others1. 5. Some critics thought that the Chaldean expressions in the book are Aramaic, which date back to the sixth century B.C. However, the new discoveries and studies contradicted that2, for it was proven that the language of the book was very old and dates back to the sixth century before Christ. Gleanson Archer3 thought that the language of the book does not correspond with the era following the Persian era, by comparing the language of the book and the language of the Dead Sea scrolls. It is very clear from the language of the book that it is older than the language of the dead sea scrolls, and which dates back to the sixth or fifth century before Christ, and it was written in Eastern region which spoke Aramaic like Babylon and not Palestine. It is worthy to note that the Aramaic expressions corresponded with the origin of the Aramaic words since the ninth, eighth, and seventh centuries before Christ, as well as the Aramaic of the Egyptian Papyrus which were discovered in the island of "Elephant" near Aswan and which go back to the fifth century before Christ. The book of Daniel had a combination of Hebrew, Babylonian, and Persian words like what were found on the Papyrus of the fifth century before Christ. These were much different than the Aramaic of "Nebtain" which did not contain any Persian, Hebrew or Babylonian words. However, they were full of Hebrew expressions, and they were different from the Aramaic of Balmera (Tadmer), which were full of Greek words, some Persian words, without Hebrew or Babylonian words4. The language of the book does not correspond the era of Maccabees, for the Hebrew language was not used as a living language, because Aramaic replaced it. Some expressions were similar to what were mentioned in the book of Ezekiel, which was written during the captivity in the sixth century before Christ. Also, the Aramaic language in the book of Daniel was different than the accent that was prevailing during the Chaldean translation of the Old Testament, and is much closer to the language of the book of Ezra which was written very close to the era of Daniel5. Studies done by Rosenthal6 have confirmed that the Aramaic language used in the book of Daniel was the same language, which was spoken in the palaces and embassies since the seventh century before Christ, and it was wide spread in the Far East. 6. Some object that his Hebrew language used in the book of Daniel was very weak. To refute that, we say that we cannot expect from a very young captive who was lived in the Babylonian palace, with Babylonian education, to know Hebrew that well. 7. Regarding the Persian words, it was proven that many of the words, which the scholars thought they were Persian, had a Babylonian origin. Most of the words referred to by the critics as Persian, were titles or artistic expression, which could have crossed from the Medes to Babylon during the days of Daniel. 1 W.A. Criswell: Expository Sermons on the Book of Daniel, vol.1, p. 31. 2 Cf. Robert Dick Wilson: Book of Daniel 1SBE, 2, p.785. 3 Gleanson L. Archer: Encyclopedia of Bible Difficulties, 1982, p. 282. 4 دائرة المعارف الكتابیة: بند دانیال. 5 Cf. Dr. Kitto: Encyclopedia of Biblical Literature; p. 620. 6 cf. Harrison: Introduction to the Old Testament, p. 1124-26. 22 G. L. Archer1 said that the fifteen Persian words mentioned in the book of Daniel were a proof that the writer was very much associated with the Persian era. He did not use except three Greek words, which were names of musical instruments, which was a proof that the writer was before the Greek era. Ninth: Some claim that there were some historical errors. Dr. Robert Dick Wilson, one of the Hebrew scholars in this age, refuted those claims. Please refer to the "International Standard Bible Encyclopedia.” 1. It was mentioned in Daniel 1: 1 that Nebuchadnezzar besieged Jerusalem in the third year of the reign of Jehoiakim, while Jeremiah mentioned that this besiege was in the fourth year of the king. (Dan 1: 1) 2. Daniel lived until the first year of King Cyrus (1: 21) and he saw the vision in the third year of the same king. (10: 1; 1: 21) 3. What came in Daniel about "the law of Medes and Persians" (6: 8) corresponded with the truths that were revealed in the archaeology and with the writings of the book itself, assuming that Darius reigned during the same time of Cyrus. 4. Daniel saw the vision in the third year of Belshazzar the king (8: 1) as the last Babylonian king, while in history, it was known that Nabonidus was the last Babylonian king (refer to Daniel and archaeology). Tenth: Geographical objections: 1. It was mentioned that Shushan submitted to Babylon, while some see that it submitted to Medes. Winkler said that when dividing the Assyrian states between the Medes and the Babylonians, Elam submitted to Babylon and not to Medes. Also, Daniel saw the vision in Shushan. 2. Nebuchadnezzar would not besiege Jerusalem leaving the Egyptian army at Carchemish, exposing himself to danger if defeated at Babylon. To refute this, the region “Carchemish" was not near "Seresyom" but at Jirabis, about 150 miles from the Euphrates. 3. Darius appointed 120 satraps (governors). He could have appointed more, for King Sargon, king of Assyria, ruled over 117 nations and appointed governors too. PROOFS OF THE AUTHENTICITY OF THE BOOK 1. Inner proof2 It was very clear from the writings that Daniel, the prophet and the writer of the book who lived in the sixth century before Christ and lived in Babylonian palace in Babylon for tens of years: A. The writer very precisely knew the history of the city, its customs, and the way of living. B. The writer knew all the ranks of the scholars in Babylon, which were "the magicians, the astrologers, the sorcerers and the Chaldeans." (2: 2) C. The writer knew very well the way of those scholars in interpreting dreams, solving riddles, and explaining enigmas (5: 12), and their religious thoughts "the gods whose dwelling is not with flesh" (2: 11) D. The writer used the picture of the beasts especially the lion which had eagle's wings (7: 3,4), which referred to Babylon. 1 Gleanson L. Archer: Encyclopedia of Bible Difficulties, 1982, p. 284. . 2 القس عبد المسیح بسیط أبو الخیر: إعجاز الوحي والنبوة في سفر دانیال، 1995 ، ص 29 23 E. Mentioning some detailed matters which could not be mentioned in a latter era like:  The activities of Nebuchadnezzar during the construction. (4:30)  Darius did not cast Daniel in the fiery furnace, but in the lions' den, because he worshiped the god "fire.”  The prophecy of Ezekiel was accepted as a contemporary to Daniel's (592 – 570 B.C.). Ezekiel referred to Daniel (28:3), who was contemporary to Daniel, and that is enough testimony that the book of Daniel was written during the days of Daniel (605 – 530 B.C.) 1. 2. The impossibility that the book of Daniel could have been written during the era of the Maccabees23: A. The Book of Maccabees (written about 135 B.C.) referred to the book of Daniel as a legal book. It was impossible for the book to have been written in that era but in a previous era. We may question with Walvoord and say, how can the Jews who lived during the era of the Maccabees accept the book as part of the Holy Bible and refer it to Daniel, who lived four centuries before them, if the book were not written before their era and was already considered as one of the legal books of the Bible4. B. No prophet has ever lived during the period between Malachi the prophet, at the end of the fifth century before Christ and between John the Baptist, in the first part of the first century after Christ. The book of the Maccabees assures this fact: "Thus there was great distress in Israel, such as had not been since the time that prophets ceased to appear among them." (1 Macc. 9:27) "And stored the stones in a convenient place on the temple hill until there should come a prophet to tell what to do with them." (1 Macc 4: 46) "And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise." (1 Macc 14: 41) The Jewish historian Josephus5 said that from 464 – 442 B.C. until our present time, all the history was recorded. There was no succession of prophets as before, and there was no prophet since Malachi. Thus, it was impossible for them to accept a book and consider it as one of the legal books and consider Daniel as one of the heroes of faith. C. The book of the First Maccabees testified to the righteousness of Daniel, "Daniel because of his innocence was delivered from the mouth of the lions." (1 Macc 2: 60) He also excerpted Daniel's prophecy about the abomination of Jerusalem (1 Macc 1: 29). It was impossible that the book of Maccabees mention Daniel the prophet with Abraham, David and others had the book been written in their days. D. The scrolls of "Qumran," especially the two scrolls written in the Hebrew language in a cave Q 11, in the year 1956 A.D. that the book of Daniel was widely spread since the old days. Also, the scroll of “Florililegium6,” and which referred to the book of Daniel and which had the words of the Lord Jesus in Matthew 24:15 that the book was 1 Boyd’s Bible Handbook, Oregon 1983, p. 307. 2 القس عبد المسیح البسیط أبو الخیر: إعجاز الوحي والنبوة في سفر دانیال، ص 46 الخ. 3 القس عبد المسیح البسیط أبو الخیر: إعجاز الوحي والنبوة في سفر دانیال، ص 46 الخ. 4 J.F. Walvoord: Daniel, The Key to prophetic Revelation, p. 20-21. 5 Against Apion 1:8. 6 R.K. Harrison: Introduction to the Old Testament, p 1107. 24 being read since the second century as a holy book inspired by the Holy Spirit. One of the scholars, Raymond K. Harrison, said that the scrolls of "Qumran,” which included the book of Daniel, were all written at least half a century ago. Since the "Qumran group" was Maccabean that is from the Maccabees era, thus the writings of Daniel must have been written half a century older than the Maccabean era1. 3. If this book was one of the fake books, it would not have been referred to Daniel, whom some scholars think that he is a fake personality, but would have been referred to one of the famous Jewish personalities, and the Jews would not have accepted it as one of their legal books of the Holy Bible. 4. The Septuagint which dates back to 280 - 180 B.C., considered this book as a legal book of the Holy Bible. 5. We know from Josephus that since the days of Christ, the Jews knew that Daniel wrote the book and that it is a legal book. Josephus2 said that Alexander the Great went toward Jerusalem to punish the Jews for their loyalty to Darius, the king of the Persians. He led a great army and wanted to revenge from the Jews, but the high priest, Joiada, (Neh. 12:11 met him with other priests. This scene aroused Alexander the Great, for he had seen this in an earlier vision, thus he felt that this matter was from God. The high priest revealed to Alexander Daniel's prophecy, which declares that a Greek king will destroy the Persian kingdom, and this truly happened in the year 322 B.C. Alexander became a friend to the Jews treating them kindly, which was unusual. This proves that the Jews knew the book before Alexander and understood from its prophecies, that the Greek Empire will succeed the Persian Empire. Also, the book itself referred that Daniel the prophet is the writer (7: 1; 8: 2; 9: 2; 10: 1,2; 12: 4) Above all, the New Testament referred to the book of Daniel more than once. In (Matthew 24: 15), the Lord Jesus referred to "the abomination of desolation spoken of by Daniel.” There is another statement in (Mark 13: 14). So, The Lord Jesus Himself "The Truth" testified that Daniel is a true historical personality and a prophet, and the book was referred to him. G. L. Archer3 said that the Lord Jesus did not refer to a book in the Old Testament by the name of Daniel, but referred to the person Daniel, where he used "dia" which refers to a human being. Thus, the Lord Jesus confirmed the existence of the personality of Daniel and that he wrote the book, and his prophecy about the abomination of desolation has not yet been fulfilled. 1 Ibid 1118. 2 Antiquities 7:11:8. 3 Gleanson L. Archer: Encyclopedia of Bible Difficulties, 1982, p. 284. 25 FROM THE INSPIRATION OF THE BOOK OF DANIEL ENLIGHTEN MY EYES SO I MAY SEE YOU, THE ALMIGHTY ONE!  During this temporary captivity, let me see You, O the Almighty! I see You holding all history in the palm of Your hand, so I may trust You, O my Refuge!  May great kingdoms arise, and may giants appear, but You alone are the King of kings and the Lord of lords. Your kingdom is eternal, which challenges all the evil powers, and destroys the antichrist and his followers! You come to me on the clouds to carry me with You, O the secret of my glory!  May You draw all my depths amidst all the events, so I may see You controlling the whole world. I see You preparing a place for me in Your Fatherly bosom.  May You raise me from the captivity to the freedom of glory of the children of God! Yours is the thanksgiving, the praise, O the Source of my joy!