Daniel

Beltis protect the king!, the Chaldee name given to Daniel by Nebuchadnezzar (Dan. 1:7).

God is my judge, or judge of God.

(1.) David's second son, "born unto him in Hebron, of Abigail the Carmelitess" (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).

(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of Jehoiakim (B.C. 606), Daniel and other three noble youths were carried off to Babylon, along with part of the vessels of the temple. There he was obliged to enter into the service of the king of Babylon, and in accordance with the custom of the age received the Chaldean name of Belteshazzar, i.e., "prince of Bel," or "Bel protect the king!" His residence in Babylon was very probably in the palace of Nebuchadnezzar, now identified with a mass of shapeless mounds called the Kasr, on the right bank of the river.

His training in the schools of the wise men in Babylon (Dan. 1:4) was to fit him for service to the empire. He was distinguished during this period for his piety and his stict observance of the Mosaic law (1:8-16), and gained the confidence and esteem of those who were over him. His habit of attention gained during his education in Jerusalem enabled him soon to master the wisdom and learning of the Chaldeans, and even to excel his compeers.

At the close of his three years of discipline and training in the royal schools, Daniel was distinguished for his proficiency in the "wisdom" of his day, and was brought out into public life. He soon became known for his skill in the interpretation of dreams (1:17; 2:14), and rose to the rank of governor of the province of Babylon, and became "chief of the governors" (Chald. Rab-signin) over all the wise men of Babylon. He made known and also interpreted Nebuchadnezzar's dream; and many years afterwards, when he was now an old man, amid the alarm and consternation of the terrible night of Belshazzar's impious feast, he was called in at the instance of the queen-mother (perhaps Nitocris, the daughter of Nebuchadnezzar) to interpret the mysterious handwriting on the wall. He was rewarded with a purple robe and elevation to the rank of "third ruler." The place of "second ruler" was held by Belshazzar as associated with his father, Nabonidus, on the throne (5:16). Daniel interpreted the handwriting, and "in that night was Belshazzar the king of the Chaldeans slain."

After the taking of Babylon, Cyrus, who was now master of all Asia from India to the Dardanelles, placed Darius (q.v.), a Median prince, on the throne, during the two years of whose reign Daniel held the office of first of the "three presidents" of the empire, and was thus practically at the head of affairs, no doubt interesting himself in the prospects of the captive Jews (Dan. 9), whom he had at last the happiness of seeing restored to their own land, although he did not return with them, but remained still in Babylon. His fidelity to God exposed him to persecution, and he was cast into a den of lions, but was miraculously delivered; after which Darius issued a decree enjoining reverence for "the God of Daniel" (6:26). He "prospered in the reign of Darius, and in the reign of Cyrus the Persian," whom he probably greatly influenced in the matter of the decree which put an end to the Captivity (B.C. 536).

He had a series of prophetic visions vouch-safed to him which opened up the prospect of a glorious future for the people of God, and must have imparted peace and gladness to his spirit in his old age as he waited on at his post till the "end of the days." The time and circumstances of his death are not recorded. He probably died at Susa, about eighty-five years of age.

Ezekiel, with whom he was contemporary, mentions him as a pattern of righteousness (Eze. 14:14, 20) and wisdom (28:3). (See NEBUCHADNEZZAR .)

is ranked by the Jews in that division of their Bible called the Hagiographa (Heb. Khethubim). (See BIBLE .) It consists of two distinct parts. The first part, consisting of the first six chapters, is chiefly historical; and the second part, consisting of the remaining six chapters, is chiefly prophetical.

The historical part of the book treats of the period of the Captivity. Daniel is "the historian of the Captivity, the writer who alone furnishes any series of events for that dark and dismal period during which the harp of Israel hung on the trees that grew by the Euphrates. His narrative may be said in general to intervene between Kings and Chronicles on the one hand and Ezra on the other, or (more strictly) to fill out the sketch which the author of the Chronicles gives in a single verse in his last chapter: 'And them that had escaped from the sword carried he [i.e., Nebuchadnezzar] away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia'" (2 Chr. 36:20).

The prophetical part consists of three visions and one lengthened prophetical communication.

The genuineness of this book has been much disputed, but the arguments in its favour fully establish its claims.

(1.) We have the testimony of Christ (Matt. 24:15; 25:31; 26:64) and his apostles (1 Cor. 6:2; 2 Thess. 2:3) for its authority; and

(2) the important testimony of Ezekiel (14:14, 20; 28:3).

(3.) The character and records of the book are also entirely in harmony with the times and circumstances in which the author lived.

(4.) The linguistic character of the book is, moreover, just such as might be expected. Certain portions (Dan. 2:4; 7) are written in the Chaldee language; and the portions written in Hebrew are in a style and form having a close affinity with the later books of the Old Testament, especially with that of Ezra. The writer is familiar both with the Hebrew and the Chaldee, passing from the one to the other just as his subject required. This is in strict accordance with the position of the author and of the people for whom his book was written. That Daniel is the writer of this book is also testified to in the book itself (7:1, 28; 8:2; 9:2; 10:1, 2; 12:4, 5). (See BELSHAZZAR .)

1. The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.)
2. The fourth of 'the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king's service. He was divinely supported in his resolve to abstain from the "king's meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years discipline, (Daniel 1:5,18) Daniel had an opportunity of exercising his peculiar gift, (Daniel 1:17) of interpreting dreams, on the occasion of Nebuchadnezzar's decree against the Magi. (Daniel 2:14) ff. In consequence of his success he was made "ruler of the whole province of Babylon." (Daniel 2:48) He afterwards interpreted the second dream of Nebuchadnezzar, (Daniel 4:8-27) and the handwriting on the wall which disturbed the feast of Belshazzar. (Daniel 5:10-28) At the accession of Darius he was made first of the "three presidents" of the empire, (Daniel 6:2) and was delivered from the lion's den, into which he had been cast for his faithfulness to the rites of his faith. (Daniel 6:10-23) cf. Bel and Dr. 29-42. At the accession of Cyrus he still retained his prosperity, (Daniel 6:28) cf. Dani 1:21 Though he does not appear to have remained at Babylon, cf. (Daniel 1:21) and in "the third year of Cyrus" (B.C. 534) he saw his last recorded vision, on the banks of the Tigris. (Daniel 10:1,4) In the prophecies of Ezekiel mention is made of Daniel as a pattern of righteousness, (Ezekiel 14:14,20) and wisdom. (Ezekiel 28:3) The narrative in (Daniel 1:11) implies that Daniel was conspicuously distinguished for purity and knowledge at a very early age.
3. A descendant of Ithamar, who returned with Ezra. (Ezra 8:2)
4. A priest who sealed the covenant drawn up by Nehemiah, B.C. 445. (Nehemiah 10:6) He is perhaps the same as No. 3.

See DANIEL