CHAPTER 1

INTRODUCTION

T
here are OT scholars who believed that Daniel was
written by an unidentified Jew around 165 BC.
However, many Jews and Christians (including
Seventh-day Adventists) are equally convinced that the
prophet Daniel wrote his book in the sixth-century BC.
There are convincing evidences of his authorship. First,
the prophet received a divine mandate to preserve the book
(Dan 12:4). Second, Jesus mentions Daniel is really the author
of the book (Matt 24:15). And finally, the prophet Daniel
speaks in the first person (Dan 8:1-7, 13-19, 27; 9:2-22; 10:2-
5). Even though there are sections that the author himself
speaks in the third person (Dan 1:6-11, 17, 19, 21; 2:14-20) but
in works of ancient times such a practice is regularly observed
(see Ezra 7:28).
In fact, only a man living in the sixth-century BC could be
familiar with the history facts found in the book, which
knowledge of those facts soon extinct after the sixth-century
and found out only in recent times through archeological
research. When the Dead Sea Scrolls were discovered at
Qumran, it testified that Daniel was popular among the
community, whom cited Daniel as Scripture in the second-
century AD. If the book was written in the latter time, there
would be no enough time to circulate, venerate, and accept the
book as a canonical Scripture.1
Another argument posed by historical-critical scholars is
that the book was written in multiple authorships. However, the
arguments against the unity of the book of Daniel are, mostly,
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based on alleged contradictions, duplicates (doublets),
peculiarities of style and vocabulary, alleged deficiency in
unity and progression between literary units, differences
between the Greek Septuagint and the Masoretic text, and,
most of all, the suggestions of the Maccabean thesis, which
reasonable clarifications can still be made because the opinions
are not really that strong.
The whole book suggests that it was written at a single
sitting. In fact, there are various indicators for its unity and
single authorship. Arthur J. Ferch states,
For example, the several narratives presuppose each other and
provide the necessary setting for the visions. Common themes
and chronological markers weave the twelve chapters into one
literary tapestry with chapter 7 as a central design intertwining
with both the historical and prophetic portions. Likewise, the
demonstrable chiastic structures as well as the marked,
progressive parallelism of the visions evidence the purpose and
design of a single mind.2
DATING
The dating of the book of Daniel is crucial. First, the
knowledge of the time of the writing of the book allows the
reader to see it in a specific historical situation. It sheds light
upon the events that contributed to the origin of the book in
order to illuminate its social, historical, and theological setting.
Second, Daniel contains narratives of events (Dan 1-6) to
involve Daniel and his three friends as exiles in Babylon, the
nation that captured Judah three times (586, 598, 605 BC). The
narratives present these four faithful heroes in situations of
severe testing and trial by some kings of the early and later
stages of the Neo-Babylonian Empire as well as the beginning
of the Persian Empire, i.e. from about 605-536 BC, to judge
from certain datelines (Dan 1:1; 2:1; 5:30-31). The dreams or
events pertaining Nebuchadnezzar (Dan 3-4) or Belshazzar
(Dan 5) purport to be contemporaneous accounts from the
times of these rulers. The various visions of the prophet Daniel
himself have explicit datelines (Dan 7:1; 8:1; 9:1; 10:1; 11:1),
which place these visions (together with their respective
interpretations) into very specific time frames.
Third, the issue over the dating of Daniel reflects directly
on the question of the historical nature and the accuracy of the
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material contained in it. If God is able to predict the future in
such a careful manner, the book is not simply an
encouragement for persecuted Jews in a crisis with Antiochus
IV in the second-century BC. Rather, it is full of actual
predictive prophecy, revealing the divine superintendence over
history and the purpose of God from the sixth-century BC to
the end-time and the establishment of His eternal kingdom.
Fourth, under the influence of the Enlightenment and on
the basis of philosophical concerns, the denial of predictive
prophecy in the book of Daniel has become the standard
position in modern historical-critical scholarship.
And fifth, the NT has a direct reference to Daniel from
Jesus as a prophet (Matt 24:15). Jesus mentions the
abomination of desolation, which refers to the prophecy as an
event to take place in the future. Is it not contradicting between
the consensus of historical-critical scholarship, which claims
that this event took place in the second-century BC, and the
words of Jesus that placed the event as still future in His time? 3
NATURE
Scholars categorized the book of Daniel as an apocalyptic
literature. The word apocalyptic comes from Greek
apokalypsis, which means an unveiling or a revelation. Thus,
the book of Daniel, as well as the book of Revelation in the
NT, symbolically prophesied the course of human history and
the final advent of God’s kingdom.
DIVISION
The book of Daniel is divided into two parts. The first half
is historical (Dan 1-6), which records the life of the prophet
Daniel and his three friends who were Jewish exiles in
Babylon. Daniel 1-6 illustrates how God vindicated and
delivered those who remained faithful in the midst of the
ungodly nations. They contain the theme of trial and trouble,
which ended into elevation and glory. Trials and temptations
are followed by blessings for those submissive to God. In fact,
it contains the great message for today’s Christians. And the
second half is prophetic (Dan 7-12), which is a record of the
dreams of King Nebuchadnezzar and visions whom Daniel
received.

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 HISTORICAL CONTEXT
The Daniel was taken into captivity into Babylon during
Nebuchadnezzar’s first military siege in his first Syrian
campaign. Subsequently, the prophet Daniel and his friends, all
of royal blood, were selected to be educated at Babylon’s best
school. The Daniel initially stayed in Babylon for 19 years.
That was also the remaining years of Judah’s existence as a
kingdom under the Babylonian control. The ineffective anti-
Babylonian policies of the last kings of Judah brought finishing
disasters to the Jewish nation.
Jehoiakim, the king of Judah during the Daniel’s captivity,
stayed loyal to Babylon for few years. Unfortunately, he finally
accepted the policy of the Judean pro-Egyptian party but
rebelled later. Thus, Nebuchadnezzar staged a total subjugation
of Judea. As a result, Jews totally lost their freedom and were
made captives under Babylon while Jehoiakim lost his life. He
was succeeded by his son Jehoiachin, who reigned for only
three months. He must have seen the armies of Babylon
punishing the Jews for their disloyalty. In fact, he, along with
thousands of the upper-class Judean citizens, was made
captives in 597 BC. He was succeeded by Zedekiah, who tried
to maintain his loyalty to Babylon. Because he was weak and
indecisive, he could not endure the advancing forces of Egypt
and the anti-Babylonian sentiment of his chief advisers. Upon
knowing Palestine’s repeated revolts, King Nebuchadnezzar
finally ended the kingdom of Judah. Thus, in two and a half
years, Babylon ravaged Judah, captured and destroyed
Jerusalem and the surrounding cities, and took the majority of
its dwellers to Babylon in 586 BC.
THEMES
There are several themes to be found in the book of
Daniel. Below are the following.
TRIBULATION
Persecutors are Nebuchadnezzar (Dan 1, 3), administrators
and satraps (Dan 6), little horn (Dan 7, 8), enemies of the Jews
(Dan 9), Samaritans (Dan 9), and the king of the north (Dan
11). On the other hand, those persecuted are the Jews (Dan 1);
Shadrach, Meshach, and Abednego (Dan 3); the prophet Daniel
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(Dan 6); the saints of the Most High (Dan 7 & 8); God’s people
and the Anointed One (Dan 9); Jewish returnees (Dan 10); and
the glorious mountain of God (Dan 11).
MISSION
The book of Daniel assures that God remembers His
people, that the Messiah will come, and that His eternal
kingdom will be eventually established on earth. It also shows
God’s purpose of making his glory well-known among the
nations.
God displays His purpose in the faithfulness of His
people. Their faithfulness allowed them to tell the King
Nebuchadnezzar that God’s kingdom is spreading to the ends
of the earth like the tiny rock from Daniel 2 that grew into a
great mountain. Thus, according to Jonathan Akin, “Daniel
isn’t merely a book of wonderful stories. It’s a book of stories
and prophecies—prophecies with profound missiological
implications for God’s people.” 4
ESCHATOLOGY
The book is depicted as the most eschatological book in
the OT Scriptures. The vision in Daniel 8 “concerns the time of
the end” (v. 17)—the “appointed time of the end” (v. 19).
Prophet Daniel’s book would be unsealed “until the time of the
end” (Dan 12:4). In fact, Daniel chapter 2 extends when God
will finally be established on earth—the day when Jesus
comes. Thus, according to Walter C. Kaiser, the book of Daniel
is “a specialized form of prophecy that focuses on events
surrounding the second coming of Christ and the last things
that God will do in history before he ushers in the eternal
state.”5
POWER AND SOVEREIGNTY
Daniel 1-11 has demonstrated that “God is the One who is
in charge and that His will is accomplished despite any
opposing power. God is able to save and protect. He has power
over animals and over man. He controls all the kings and their
kingdom.”6 It also “emphasized that God’s purpose reaches its
appointed goal, even if historical and existential circumstances

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seems to make it impossible. Not even death can frustrate the
divine purpose.”7
KINGDOM
The end of chapter 7 clears out that God’s kingdom will
finally triumph in the end. It will be given to the One like the
Son of Man”8 and to the “saints of the Most High” (Dan 7:14,
27). God’s kingdom is eternal as well (Dan 7:27).
JUDGMENT
The name Daniel itself reflects the subject of a judgment.
He is literally my Judge is God, highlighting on the Judge. This
name starts and ends with references to judgment—at the start
apostate Israel and at the end the king of the north (Dan 11:40-
12:2). In the middle of the book (Dan 7:9-13), the prophet
Daniel portrays God as the Ancient of Days with books of
judgment open and infinite number of angels who are present.
Chapter 4 heaven judges the wicked King Nebuchadnezzar, the
proud monarch, and humbles him into animal status. In of
Daniel chapter 5, King Belshazzar, the proud grandson, was
weighed in the balances and found wanting. Moreover,
chapters 8 and 9 indicate the date of coming judgment while
chapter 12 spells out in detail its significance concerning
rewards and punishments.9
DELIVERANCE AND VINDICATION
The life of God’s people had been threatened (Dan 1, 3, 4,
etc.). However, God entered into the scene of human affairs
and delivered His people. God’s agents have been sent to
deliver His people and the result has been always positive.
The Bible presents God who delivered Israel from the
bondage of Egypt (Exod 3:8; Acts 7:34), Midianites (Judg 8),
and Philistines (2 Sam 5:25). Jerusalem was delivered from the
Assyrians (2 Kgs 19:35) and Babylon (Ezra 1:3). The book of
Daniel presents deliverance of Shadrach, Meshach, and
Abednego from the fiery furnace (Dan 3) and lions’ den (Dan
6). In fact, Daniel 12 portrays God’s deliverance for His
people—not from evil men but from Satan himself. The saints
became pilgrims and strangers in a foreign land. Many were
persecuted and martyred, which blood has been crying out to

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God for deliverance (Rev 6:9-11). However, when Christ will
descend upon the clouds then deliverance will finally come
upon them.
GREAT CONTROVERSY
The great controversy theme has been presented from the
prophet Daniel’s time until the end-time (Dan 2, 7, 8, 9, 10-12).
The book of Daniel accounts four visions, which concerns the
conflict between good and evil from Daniel’s time until the
end—especially chapter 2. However, God will ultimately set up
His kingdom, which crushes all earthly kingdoms (Dan 2, 7).10
OUTLINE
The outline is below:
A. Daniel 1—God’s People Victorious
B. Daniel 2—Kingdom’s Foretold
C. Daniel 3—Persecution
D. Daniel 4—Fallen King
D. Daniel 5—Fallen King
C. Daniel 6—Persecution
B. Daniel 7-9—Kingdoms’ Foretold
A. Daniel 10-12—God’s People Victorious
1
See Gerhard Pfandl, Daniel: The Seer of Babylon
(Hagerstown, MD: Review and Herald, 2004), 10.
2
See Arthur J. Ferch, “Authorship, Theology, and Purpose of
Daniel,” in Symposium on Daniel, ed. Frank B. Holbrook
(Washington, DC: Biblical Research Institute, 1986), 23.
3
Gerhard F. Hasel, “Establishing a Date for the Book of
Daniel,” in Symposium on Daniel, ed. Frank B. Holbrook
(Washington, DC: Biblical Research Institute, 1986), 86-91.
4
Jonathan Akin, “Global Missions through the Bible:
Daniel,” para. 1, https://www.imb.org/2019/03/05/global-missions-
throughout-the-bible-daniel/ (accessed April 2, 2020).
5
Walter C. Kaiser, Preaching and Teaching from the Old
Testament: A Guide for the Church (Grand Rapids, MI: Baker, 2003),
161.
6
Arthur A. Stele, “Resurrection in Daniel 12 and Its
Contribution to the Theology of the Book of Daniel” (PhD diss.,
Andrews University, 1996), 235.

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Gerhard F. Hasel, “Resurrection in the Theology of Old
Testament Apocalyptic,” Zeitschrift fur die Altestamentliche
Wissenschaft 92 (1980): 282.
8
“Aramaic kebar ‘enash, literally, ‘like the son of man.’
According to the Aramaic usage, the phrase could be rendered ‘like a
man’. . . . Instead of the translation ‘a son of man’ the translation
“One, human in form’ would be more adequately represent the
Aramaic phrase. God chose to present His son in prophetic vision
with special emphasis on His humanity.” “Like the Son of Man,”
Seventh-day Adventist Bible Commentary, rev. ed., ed. Francis D.
Nichol (Washington, DC: Review & Herald, 1976-1980), 4:829.
9
See Pfandl, Seer, 10-11.
10
See Hotma S. P. Silitonga, “Continuity and Change in
World Rulers: A Comparative Study and Evaluation of Seventh-day
Adventist Interpretations of Daniel 11” (PhD diss., Adventist
International Institutes of Advanced Studies, 2001), 1.

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