General Comments on the Book of Daniel Some Problems with the Text In the Jewish Bible the book of Daniel is located in the Kethuvim, or the Writings, and not among the Neviim, the Prophets. Why? Because there are questions concerning the origin and composition of the book. Daniel 1:1-2:4a and ch. 8-12 are in Hebrew. Daniel 2:4b-7:28 are in Aramaic. Even the oldest manuscripts, available from Qumran, show transitions between the two languages. And the content of the book varies as well, but not by language as ch. 1-6 are anecdotal narratives in the third- person while 7-12 are first-person by Daniel and closely adhere to the Jewish prophetic tradition and rhetoric. The book also contains a loose chiasm of subject by chapter, as follows: ch. 2 - Four kingdoms ch. 3 - Miraculous deliverance ch. 4 - Kings (pride & humiliation) ch. 5 - Kings (pride & humiliation) ch. 6 - Miraculous deliverance ch. 7 - Four Kingdoms This suggests deliberate editorial arrangement as the chiasms are of general subject as opposed to tightly woven ones of specific text and rhetoric. All of these things have resulted in a considerable amount of scholarly debate as to the origin, age, and utility of this book, none of which is conclusive or particularly edifying. The Jews played it safe by keeping it in the canon but placing it among the Writings rather than in the Prophets. That being said, we also have to note that Daniel is without question considered, at least in part, to be a legitimate book of prophecy as Jesus cites David in Matt. 24:15. And John also draws on rhetoric from Daniel considerably in his Revelation. Thus, we have a book which has almost certainly been tampered with, yet also clearly has inspired roots. It would be very convenient for us if ch. 1-6 were entirely in Aramaic and ch. 7-12 were entirely in Hebrew. Then we would just assume the third-person stories were tacked on to the revelation at a later date in an effort to fill in Daniel's identity using traditional stories. But, unfortunately, the matter simply isn't that clear cut. The safest thing to do when attempting to use the prophetic material is to use it only if referenced elsewhere in the Scriptures. If it is, then it is labeled as "Scripture" by other Scripture. If it is not, then we are best off being circumspect in its usage. Regarding the stories of ch. 1-6 and external evidence, we simply have to shrug and give them the benefit of the doubt. One lesson we can take away from the book of Daniel is it's uniqueness among the canon as being a prophetic book that has almost definintely been tampered with. None of the other prophetic books bear such marks or have such textual problems as does Daniel. If Daniel is an example of egregious editing and emendation, then we can take solace in the fact that none of the other Scriptural books have suffered in a similar manner. Its utility is enhanced in it being a negative example with respect to its textual purity. For a rigorous treatment of the general issues surrounding the book without any of the inflammatory rhetoric, see John J. Collins' _Daniel, with an introduction to apocalyptic literature_, 1984, William B. Eerdmans Publishing Company, 255 Jefferson Ave. S.E., Grand Rapids, MI 49503. Apocalyptic Literature Apocalyptic rhetoric is manifestly present in both Isaiah (cf. Isa. 24-27) and Ezekiel (cf. Ezek. 1-3, 9-10), and to a lesser degree in Jeremiah. The minor prophets also contain it as well, with Joel being the prime example. But, none of them come close to the book of Daniel in their use of metaphorical symbols. In those previous accounts the apocalypse was presented in clear terms with little or no metaphorical flourish. Here in Daniel, metaphorical beasts with more than one head and sometimes even wings, and hultiple horns that have eyes and speak are making an appearance. There is nothing like this in any of the other OT books (Ezekiel's merkabah is the closest thing to it). We do not see anything like it until John's Revelation. In fact, the English word "apocalypse" is a transliteration of the Greek "apokalupsis" which most literally translates to "uncover". So, John's Revelation is in fact John's Apocalypse. This form of literature typically employs metaphorical figures or obscure imagery, and revolves around conflict and judgement themes. It also mixes historically known facts with future predictions, and tends to focus on the Day of the Lord. The reality of the Lord, angels, heaven, and Judgement are simply taken for granted. The intent is not to convince non-believers of their reality, it is to warn the believers of the events described therein. As apocalyptic literature share common themes they can be used to decipher one another when common metaphors or imagery is present. Thus, their meaning can be determined. But, as we are all aware, this type of literature is also prone to wild speculation. Obscure metaphors seem to attract speculators, and the more obscure the symbol the more wild the speculation. So, when addressing texts such as these in class it is best to stick closely to the subject at hand. General Comments on Daniel 1-6 As noted above, the first six chapters, with the exception of some parts of ch. 2, are third-person stories about Daniel and his cohorts in exile in Babylon. The general purpose of the text seems to be the encouragement of the Jews in exile. It affirms the Lord is still with them and that they can maintain their national and religious identity while surrounded by Gentiles, even under adversarial circumstances. While the text is aimed at encouraging Jews in exile in ancient Babylon, we can take meaning away from the text as well in a contemporary setting. We as Latter-day Saints are to be "in the world, but not of it". We are not in a consolidated and exclusive Zion, we are scattered abroad living in the midst of a spiritual Babylon. We can therefore take Daniel's actions as a type of how we can act today is dealing with our "Gentile" neighbors. Comments on Daniel 1 This chapter deals with the observance of the dietary laws of the Jews. Some of the best young men of Judah are brought directly into the king's service and are to be made scholars under the best of circumstances. However, the king's plan involves them eating things that would be unclean according to the Law. Four of the boys refuse, choosing rather to eat only vegetables. The four are providentially blessed for it with good health, wisdom, and favor in the eyes of God and man. Obviously, the message is Daniel and friends fear God more than man, and are blessed for it. v2 Notice the author says "the Lord gave Jehoiakim king of Judah into [Nebuchadnezzar's] hand". The author makes it plain the Lord was engineering the situation and fulfilled His predictions concerning the exile of Judah. v4 The cream of the crop of the Jewish children, the nobility and intelligensia, are earmarked for the king's service. In other words, the best and brightest of Judah are to be acculturated and assimilated into Babylon. v7 According to Strong's the names mean: Daniel "God is my judge" Belteshazzar "lord of the straitened's treasure" Hananiah "God has favored" Shadrach "royal" or "the great scribe" Mishael "who is what God is" Meshach "guest of a king" Azariah "Jehovah has helped" Abed-nego "servant of Nebo" v8 The general rejection of all of the king's food and drink was probably because there was no way for them to be certain it wasn't mixed with unclean things or prepared in way that was unclean. They probably could have picked through what was given them with respect to not eating pork or whatever was unclean, but the rules regarding preparation were too stringent to permit this. In this case Daniel is presented as having the strongest resolve and being the instigator of the abstinence. And he is then presented as being especially blessed for his zeal, cf. v. 21. v9 is reminiscent of Joseph's exile in Egypt. Joseph was providentially prospered under difficult circumstances and was favored wherever he went. v12-13 Daniel wisely proposes an experiment to address the eunuch's concerns rather than being presumptuous, self-righteous, or inflammatory. v15, 17 Compare D&C 88:18-19. v19 From v. 4-5 it is clear that more than just Daniel and his three friends entered into this training program, but only the four of them abstained from the king's food and wine. So, when the time for reckoning came the four of them outshone the other less obedient Jews and entered into a position of favor. The moral of the story would obviously be the importance of observing the Law even when a minority among the Gentiles. v21 Daniel apparently was a personal counselor to the king while the other three were elsewhere in positions of high status. Hence the apparent separation in subsequent chapters, especially ch. 3. Copyright © 2002 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. Digital or printed copies may be freely made and distributed for personal and public non-commercial use.