DANIEL 1

        Nebuchadnezzar (ch. 1-4)                                          605 BC (1:1)

Belshazzar (ch. 5)

Darius (ch. 6)

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Belshazzar (ch. 7-8)

Darius (ch. 9)

                                                Cyrus (ch. 10-12)             537 BC (10:1)

Above is a guide to the chronology of the various chapters, given in terms of the rulers at the time. Note that the events are not related in a strictly chronological order. We will see that this phenomenon echoes the various prophecies that repeat themselves but become clearer as the book proceeds and concentrate more on later events in the second cycle. The first cycle consists of court stories while the second half is concerned more with prophetic visions. The approximate dates show the long duration of Daniel's ministry.

There appears to be a minor problem with the ending date:

“And Daniel continued there until the first year of King Cyrus.” Daniel 1:21

“In the third year of King Cyrus of Persia a word was revealed to Daniel...” Daniel 10:1

Perhaps 1:21 is to be understood as “up to and including the time of Cyrus' reign.” In any case, it is symbolic of the fact that Daniel outlasted all of his captors. Much of book seems to be written in the first person by Daniel himself, but there is a great controversy over that point, which we will save for later.

One fact that makes Daniel an interesting book is that it was written in both Hebrew and Aramaic (The latter was the universal language of the Middle East). Any other OT books in which that is true? Answer – Ezra-Nehemiah. Thus the book straddles two worlds. But strangely enough, the division in language is not where we would expect it. The best explanation seems to be that Chapter 1 is an introduction to whole book, and Chapter 7 is the transition chapter between two parts. The effect is to bind together the two halves of book into one whole.

Hebrew (ch. 1)

    Aramaic (ch. 2-7)

Hebrew (ch. 8-12)

The Structure of Daniel 1

A. Historical Setting: Kings of Judah and Babylon (1:1-2)

    B. Men chosen for training to enter king's service (1:3-5)

        C. Jews tested (1:6-14)

            1. Four from Judah given new names (1:6-7)

                2. Daniel asks official for new diet (1:8-9)

                    3. Official refuses (1:10)

        1'. Four from Judah have guard appointed (1:11)

            2'. Daniel asks guard for new diet (1:12-13)

                    3'. Guard agrees (1:14)

        C'. Results of test (1:15-17)

    B'. Men enter king's service (1:18-20)

A'. Historical setting: King of Persia (1:21)

Daniel 1:1-2

1:1 There is some controversy over the dates and historical facts in the book, but there are easy ways to harmonize all of them. One resource in case you are interested in pursuing this subject is Josh McDowell's book Daniel in the Critics' Den.

1:2 To all appearances, Babylon was more powerful than the God of the Jews, whose land was conquered and sacred items from the temple taken away. However, the reality was quite different: (a) “Lord delivered Judah into his hands” (Lord [adonai] is used to emphasize God's lordship or rulership over the affairs of mankind.) and (b) we will see later in the book what happens to the people who take these holy vessels. Eventually, as we learn from the first chapter of Ezra, the vessels will be returned to Jerusalem. Shinar is the ancient name for Babylon used in the Tower of Babel story. It is a vivid reminder of their pride.

Daniel 1:3-8

1:3-4 Nebuchadnezzar was known for his policy of relocating inhabitants of conquered lands. This was also a common practice of Rome later on to keep children of royal families to indoctrinate them or use them as hostages to prevent rebellion later. The rabbis felt this was a fulfillment of Isaiah 39:6-7. Ashpenaz comes from the name “innkeeper,” emphasizing his major function in regard to the trainees. Youth = 14-20 years old probably. There is a pointed parallel between the vessels and the young men—both were “brought.” “Without physical defect” reminds us of the requirements of animals sacrificed to God. Literally, “the language of the Chaldeans” (the tribe in charge in Babylon at the time). They later became synonymous with “magicians or seers.” Daniel will be immersed in pagan beliefs. Discuss the pros and cons of keeping young people from non-Christian influences while in school.

1:5-8 The Jewish boys are given pagan names and a rich diet. But Daniel only complains about the latter. Why? Is the application here that we should all become vegetarians like Seventh Day Adventists? A Jewish friend of mine at work ate vegetarian food whenever he went out to eat to ensure it was kosher. There is a problem here of proceeding directly to a personal application. Complicating the picture — look ahead to 10:2, where it implies that Daniel did not stick to this fast forever. Does this give us a different perspective? The best explanation is that this was (a) a form of fasting for a limited period or (b) one way Daniel could demonstrate that their physical and mental attributes were not solely due to Babylonian upbringing but attributed to their God. We need to know where to draw the line in terms of fitting in with society.

Daniel 1:9-14

1:9 We see the first similarity between Daniel and Joseph — probably the two OT characters closest to real heroes. They both lived pagan lands and served pagan kings. We don't have to have a “Christian” government in order to live godly lives. Each of is responsible for making our own choices no matter what our circumstances. In general, a people's moral behavior is influenced by society's laws, peer pressure, and religious beliefs.

1:10-14 Note a point often missed (but highlighted in the Structure): Daniel is persistent. What does this say about obeying the rules of a pagan government? It straddles the line between willful disobedience on one hand and blind acceptance on the other. You are never a mere pawn without choices.

Daniel 1:15-21

1:15-16 Would 10 days of a different diet have made a difference alone? This is probably to be taken as a miraculous sign from God.

1:17-20 The results echo the requirements laid out by the king at the start of the chapter. In addition is the mention of “dreams and visions,” foreshadowing the events in the rest of the book. Again, there is a close parallel to the life of Joseph. This fact may demonstrate the consistency of the God who dealt with the Jews favorably in exile both in Egypt and in Babylon.

Verse 17 is the third time that God “gave.” In verse 2 he gave Nebuchadnezzar Judah; in verse 9 he gave the official sympathy for Daniel. And in this verse he gives the four youths knowledge and understanding. This underlines the main theme of the whole book – God is completely in control no matter what the external circumstances.

Verse 19: Note that their Jewish names are used by the narrator, not their new Babylonian names.