HarperCollins Study Bible

by Harold W. Attridge

  48.14 The priests, like other Israelites, hold the land in perpetuity; cf. 46.16–18; 47.13–14.

  48.15–20 The city, Jerusalem, though not so explicitly stated. The city is a square a little over one and a half miles per side.

  48.15 Land for ordinary use for the city, a portion of which is designated for agriculture.

  48.21–22 The prince’s holdings, a grant that, consistent with 43.8, does not place the prince in direct proximity to the temple.

  48.21 Sanctuary of the temple, a peculiar phrase, but one that emphasizes the intensely holy character of the Zadokites’ sector.

  48.23–29 Allocations for the rest of the tribes to the south of the holy sector: Benjamin, Simeon, Issachar, Zebulun, Gad. Of these tribes only Simeon was, according to other tribal allocation traditions, a Southern tribe (Josh 19.1–9).

  48.30–35 The perimeter and name of the city. Each side of the city wall will have three gates, which are given tribal names. Unlike the list in vv. 1–7, 23–27, Levi is present, which means that Joseph replaces Manasseh and Ephraim in order to preserve the number twelve; cf. Jer 31.38–39; Zech 14.10–11; Rev 21.12–14.

  48.35 A new name for Jerusalem, the name of which has not been explicitly mentioned in descriptions of the city (vv. 15–20; 43.6). The LORD is There, a natural expression of sentiments such as those in Isa 60.14. Cf. other new names for Jerusalem (Isa 62.4, “My Delight Is in Her” Jer 33.16, “The LORD is our righteousness”).

  DANIEL

  1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 |

  THE BOOK APPEARING UNDER THE NAME OF DANIEL is actually by an unknown author. A Daniel is mentioned in Ezek 14.14–20; 28.3 as a righteous sage of antiquity alongside two non-Israelite heroes of the Hebrew Bible, Noah and Job. A non-Israelite Daniel (or Danel) is mentioned as a just judge in the Aqhat legend from Ugarit (fourteenth century BCE). The name of such a wise and righteous legendary figure was probably chosen to enhance the text. The stories about Daniel in chs. 1–6 have a legendary character and are clearly fictitious.

  Genre and Structure

  THE BOOK AS A WHOLE is usually described as an apocalypse, a genre in which revelation is mediated in a narrative framework to a human recipient through otherworldly beings and that discloses a heavenly world and a coming judgment. Apocalypses often use conventions such as pseudonymity and employ a variety of literary forms. Daniel is the only full-fledged example of the genre in the Hebrew Bible, but other examples include Revelation and the pseudepigraphical books of 1 Enoch, 4 Ezra, and 2Baruch. The book of Daniel has two distinct parts, a collection of stories in chs. 1–6 and four visions in chs. 7–12. The stories, narrated mostly in the third person, are about a Jew named Daniel and his companions, who are among the prisoners from Jerusalem taken into exile in Babylon. The visions, largely in the first person, are received by Daniel. The two parts are unified by the narrative framework and the character, Daniel.

  Setting, Date, and Languages

  THE PORTRAYAL OF DANIEL as a Jewish exile in Babylon creates a literary setting in the sixth century BCE, and his visions there appear to provide insight into events in Judea in later centuries. The literary setting is not, however, the setting in which the book was actually written. The fact that ch. 11 obviously refers to Antiochus IV Epiphanes, the Seleucid ruler from Syria, makes it clear that the book took its final form during Antiochus’s persecution of the Jews, which began with the desecration of the temple in 167 BCE. While one group of Jews led by the Maccabees resisted militarily, others offered passive resistance (1 Macc 1.29–38). Much of the material in chs. 1–6 probably originated in the fourth and third centuries BCE and circulated independently before being joined to the visions. The inaccurate description of the end of Antiochus’s reign and of his death indicates that the book was finished before these events of 164 BCE. The process by which the book was composed is further complicated by the fact that it is written in two languages, Hebrew (1.1–2.4a; 8.1–12.13) and Aramaic (2.4b–7.28). The language divisions do not correspond to the content divisions. The traditional stories about Daniel circulated in Aramaic, and the first vision (ch. 7) was also composed in Aramaic. The use of Hebrew in the later visions may reflect growing nationalism in the time of persecution. Ch. 1 may have been translated from Aramaic into Hebrew to form an inclusio (a repetition signaling the beginning and end of a unit) with the Hebrew chapters at the end of the book.

  The book was further expanded when it was translated into Greek by the insertion of the Prayer of Azariah and the Song of the Three Jews in ch. 3, and the addition of the stories of Susanna and Bel and the Dragon.

  Authorship and Audience

  CLUES SCATTERED THROUGH THE BOOK indicate that the author (or authors) belonged to “the wise,” those faithful to the covenant in the time of Antiochus’s persecution, but not advocates of active resistance. They are sometimes identified with the Hasidim, but the latter were militant supporters of the Maccabees. The tales were probably originally composed for a general audience in the eastern Diaspora, the visions for a more learned audience in Judea.

  Intention

  AS A WHOLE, THE BOOK OF DANIEL encourages and consoles Jews facing persecution in the reign of Antiochus. In chs. 1–6, it provides them with heroic role models who thrive because they remain faithful to Jewish law while serving a foreign king. Chs. 7–12 hold out the promise of deliverance in the new kingdom of God and individual resurrection and exaltation for those who remain faithful in the face of persecution. Throughout the book insists on the sovereignty of the God of Israel.

  Place in the Canon

  DANIEL’S PLACE AMONG THE PROPHETIC BOOKS derives from its location in the Greek Septuagint. The Hebrew canon, on the other hand, places it among the Writings, between Esther and Ezra. The placement of the book bears significantly on the history of its interpretation as prophecy or apocalyptic. There are significant differences between the book found in the He brew (and Protestant) biblical canon and that found in Greek and Latin (and modern Catholic) Bibles. The two major Greek versions, the Septuagint and that of Theodotion, contain the Prayer of Azariah (3.24–45), the Song of the Three Jews (3.46–90), and the stories of Susanna (13.1–64), Bel (14.1–22), and the Dragon (14.23–42), which are relegated to the Apocrypha in Protestant Bibles. Manuscript fragments of Daniel were found among the Dead Sea Scrolls in three caves at Qumran. Some other Aramaic compositions related to Daniel were also found there: the Prayer of Nabonidus (4Q242), which may reflect an earlier form of the story in Daniel 4, two apocalyptic texts that mention the name of Daniel (4Q243–44 and 4Q245), and another apocalyptic text that does not mention him but uses language reminiscent of Daniel 7 (4Q246, the “Son of God” text). [PAMELA J. MILNE, revised by JOHN J. COLLINS]

  DANIEL 1

  Four Young Israelites at the Babylonian Court

  1In the third year of the reign of King Jehoiakim of Judah, King Nebuchadnezzar of Babylon came to Jerusalem and besieged it. 2The Lord let King Jehoiakim of Judah fall into his power, as well as some of the vessels of the house of God. These he brought to the land of Shinar,a and placed the vessels in the treasury of his gods.

  3Then the king commanded his palace master Ashpenaz to bring some of the Israelites of the royal family and of the nobility, 4young men without physical defect and handsome, versed in every branch of wisdom, endowed with knowledge and insight, and competent to serve in the king’s palace; they were to be taught the literature and language of the Chaldeans. 5The king assigned them a daily portion of the royal rations of food and wine. They were to be educated for three years, so that at the end of that time they could be stationed in the king’s court. 6Among them were Daniel, Hananiah, Mishael, and Azariah, from the tribe of Judah. 7The palace master gave them other names: Daniel he called Belteshazzar, Hananiah he called Shadrach, Mishael he called Meshach, and Azariah he called Abednego.

  8But Daniel resolved that he would not defile himself with the royal rations of food and wine; so he asked the palace master
to allow him not to defile himself. 9Now God allowed Daniel to receive favor and compassion from the palace master. 10The palace master said to Daniel, “I am afraid of my lord the king; he has appointed your food and your drink. If he should see you in poorer condition than the other young men of your own age, you would endanger my head with the king.” 11Then Daniel asked the guard whom the palace master had appointed over Daniel, Hananiah, Mishael, and Azariah: 12“Please test your servants for ten days. Let us be given vegetables to eat and water to drink. 13You can then compare our appearance with the appearance of the young men who eat the royal rations, and deal with your servants according to what you observe.” 14So he agreed to this proposal and tested them for ten days. 15At the end of ten days it was observed that they appeared better and fatter than all the young men who had been eating the royal rations. 16So the guard continued to withdraw their royal rations and the wine they were to drink, and gave them vegetables. 17To these four young men God gave knowledge and skill in every aspect of literature and wisdom; Daniel also had insight into all visions and dreams.

  18At the end of the time that the king had set for them to be brought in, the palace master brought them into the presence of Nebuchadnezzar, 19and the king spoke with them. And among them all, no one was found to compare with Daniel, Hananiah, Mishael, and Azariah; therefore they were stationed in the king’s court. 20In every matter of wisdom and understanding concerning which the king inquired of them, he found them ten times better than all the magicians and enchanters in his whole kingdom. 21And Daniel continued there until the first year of King Cyrus.

  next chapter

  * * *

  a Gk Theodotion: Heb adds to the house of his own gods

  1.1–6.28 The edifying popular tales in chs. 1–6 are linked to the visions in chs. 7–12 by the central character, Daniel, and a focus on the sovereignty and power of God. They incorporate older, traditional material and exhibit many characteristics of folklore including stereotyped characters, stylized plots, marvelous interventions, and extensive repetition and elaboration. In chs. 2, 4, and 5 wise courtiers compete to interpret dreams and visions, while in chs. 3 and 6 Jewish courtiers are miraculously delivered from mortal danger after coming into conflict with foreign courtiers and their king. There are many parallels with the stories of Joseph (Gen 39–41), Esther, and Ahikar (Aramaic).

  1.1–21 This introduction in Hebrew to the Aramaic stories in chs. 2–6 sets the time, place, and general circumstance of exile in Babylon and introduces five of the eight major characters in the remaining stories. The superiority of the Jews’ God-given wisdom introduces the theme of the sovereignty of their God.

  1.1 Third year of…Jehoiakim, 606 BCE. See 2 Chr 36.5–7. Jerusalem was actually captured in 597 BCE during the reign of Jehoiachin, Jehoiakim’s son; see 2 Kings 24.10–12 and the Babylonian Chronicle, a cuneiform source. Nebuchadnezzar II (605–562 BCE), alternately spelled “Nebuchadrezzar”(Jer 24.1; 25.1, 9) can be translated “Nabu/Nebo [a Babylonian deity], guard of the frontier” see Isa 46.1.

  1.2 See 2 Kings 24.10–16; 2 Chr 36.7, 18–20; Ezra 5.14. Shinar, the ancient name of Babylon, ordinarily with negative connotations; see Gen 10.10; 11.2; 14.1, 9; Isa 11.11; Zech 5.11. His gods, Marduk (Bel), the chief god of Babylon, and his son, Nabu/Nebo, the personal god of Nebuchadnezzar.

  1.3 Palace master, lit. “chief eunuch.” Such royal servants were sometimes castrated, but the word does not necessarily have that connotation; see Gen 37.36; 39.1. The Israelites…of the nobility, the bulk of those taken to Babylon in 597 BCE; see 2 Kings 24.14–16.

  1.4 Without physical defect, used of priests (Lev 21.17–23) and sacrificial animals (Lev 22.19–21), but also of slaves in papyri from Wadi Daliyeh. Chaldeans, usually Aramaic-speaking, Neo-Babylonian peoples (5.30; 9.1; Ezra 5.12), but here and elsewhere in Daniel (2.2–5, 10; 4.7; 5.7, 11) a generic term for wise men who practiced astrology and divination; see 2.2.

  1.5 Portion, from an Old Persian word meaning “government-supplied food ration” see vv. 8, 15, 16; 11.26; 2 Kings 25.30; Jer 52.34.

  1.6–7 The Hebrew names contain references to the God of Israel. For service in the royal court the young men are given new names incorporating references to Babylonian deities: Bel, Marduk, and Nabu.

  1.8 By the second century BCE observance of the dietary laws (Lev 11) was a cornerstone of orthodoxy; see Tob 1.10–11; Jdt 10.5; 12.1–2; 1 Macc 1.62–63; 2 Macc 5.27; 6.8, 18–31; 7.1.

  1.14 Ten days, a typical period for a spiritual test; see Rev 2.10; Jubilees 19.8. In v. 20, the four Jews prove to be ten times better.

  1.20 The Hebrew term translated magicians is derived from Egyptian and found only in the stories of Joseph (Gen 41.8, 24) and Moses and Aaron (Ex 7.11, 22; 8.3, 14, 15; 9.11), both of which are set at the Egyptian royal court. Enchanters, a term derived from Akkadian meaning “incantation priest” see 2.2; 4.7; 5.7.

  1.21 First year of King Cyrus, 539 BCE, the end of Daniel’s service at the royal court but not the end of his career, which continues until 536 BCE (10.1), seventy years after date in 1.1.

  DANIEL 2

  Nebuchadnezzar’s Dream

  1In the second year of Nebuchadnezzar’s reign, Nebuchadnezzar dreamed such dreams that his spirit was troubled and his sleep left him. 2So the king commanded that the magicians, the enchanters, the sorcerers, and the Chaldeans be summoned to tell the king his dreams. When they came in and stood before the king, 3he said to them, “I have had such a dream that my spirit is troubled by the desire to understand it.” 4The Chaldeans said to the king (in Aramaic),a “O king, live forever! Tell your servants the dream, and we will reveal the interpretation.” 5The king answered the Chaldeans, “This is a public decree: if you do not tell me both the dream and its interpretation, you shall be torn limb from limb, and your houses shall be laid in ruins. 6But if you do tell me the dream and its interpretation, you shall receive from me gifts and rewards and great honor. Therefore tell me the dream and its interpretation.” 7They answered a second time, “Let the king first tell his servants the dream, then we can give its interpretation.” 8The king answered, “I know with certainty that you are trying to gain time, because you see I have firmly decreed: 9if you do not tell me the dream, there is but one verdict for you. You have agreed to speak lying and misleading words to me until things take a turn. Therefore, tell me the dream, and I shall know that you can give me its interpretation.” 10The Chaldeans answered the king, “There is no one on earth who can reveal what the king demands! In fact no king, however great and powerful, has ever asked such a thing of any magician or enchanter or Chaldean. 11The thing that the king is asking is too difficult, and no one can reveal it to the king except the gods, whose dwelling is not with mortals.”

  12Because of this the king flew into a violent rage and commanded that all the wise men of Babylon be destroyed. 13The decree was issued, and the wise men were about to be executed; and they looked for Daniel and his companions, to execute them. 14Then Daniel responded with prudence and discretion to Arioch, the king’s chief executioner, who had gone out to execute the wise men of Babylon; 15he asked Arioch, the royal official, “Why is the decree of the king so urgent?” Arioch then explained the matter to Daniel. 16So Daniel went in and requested that the king give him time and he would tell the king the interpretation.

  God Reveals Nebuchadnezzar’s Dream

  17Then Daniel went to his home and informed his companions, Hananiah, Mishael, and Azariah, 18and told them to seek mercy from the God of heaven concerning this mystery, so that Daniel and his companions with the rest of the wise men of Babylon might not perish. 19Then the mystery was revealed to Daniel in a vision of the night, and Daniel blessed the God of heaven.

  20Daniel said:

  “Blessed be the name of God from age to age,

  for wisdom and power are his.

  21He changes times and seasons,

  deposes kings and sets up kings;

  he gives wisdom to the wise

  and k
nowledge to those who have understanding.

  22He reveals deep and hidden things;

  he knows what is in the darkness,

  and light dwells with him.

  23To you, O God of my ancestors,

  I give thanks and praise,

  for you have given me wisdom and power,

  and have now revealed to me what we asked of you,

  for you have revealed to us what the king ordered.”

  Daniel Interprets the Dream

  24Therefore Daniel went to Arioch, whom the king had appointed to destroy the wise men of Babylon, and said to him, “Do not destroy the wise men of Babylon; bring me in before the king, and I will give the king the interpretation.”

  25Then Arioch quickly brought Daniel before the king and said to him: “I have found among the exiles from Judah a man who can tell the king the interpretation.” 26The king said to Daniel, whose name was Belteshazzar, “Are you able to tell me the dream that I have seen and its interpretation?” 27Daniel answered the king, “No wise men, enchanters, magicians, or diviners can show to the king the mystery that the king is asking, 28but there is a God in heaven who reveals mysteries, and he has disclosed to King Nebuchadnezzar what will happen at the end of days. Your dream and the visions of your head as you lay in bed were these: 29To you, O king, as you lay in bed, came thoughts of what would be hereafter, and the revealer of mysteries disclosed to you what is to be. 30But as for me, this mystery has not been revealed to me because of any wisdom that I have more than any other living being, but in order that the interpretation may be known to the king and that you may understand the thoughts of your mind.

  31“You were looking, O king, and lo! there was a great statue. This statue was huge, its brilliance extraordinary; it was standing before you, and its appearance was frightening. 32The head of that statue was of fine gold, its chest and arms of silver, its middle and thighs of bronze, 33its legs of iron, its feet partly of iron and partly of clay. 34As you looked on, a stone was cut out, not by human hands, and it struck the statue on its feet of iron and clay and broke them in pieces. 35Then the iron, the clay, the bronze, the silver, and the gold, were all broken in pieces and became like the chaff of the summer threshing floors; and the wind carried them away, so that not a trace of them could be found. But the stone that struck the statue became a great mountain and filled the whole earth.