Basic Data
Daniel is the last of the 'major' (by length) prophets in the Old Testament, lying between Ezekiel and Hosea.
Daniel is written in Hebrew and Aramaic (Dan 2:4 - 7:28 are written in Aramaic), and is the only book that has more than minor
sections in Aramaic (there is no clear consenseus on why Aramaic is used).
Dating And Authorship
Two Camps as you would guess; one as claimed by the book, the other 400 years later.
1. 2nd Century BC
Basically, every modern scholar who isn't a conservative Christian holds the view that the book was written by an unknown author(s) sometime
in the 2nd Century BC (200 - 100 BC). The presence of detailed prophecy of future events presuppositionally necessitates this view,
but other arguments center on the langauge used in the book. S.R Driver declared at the end of the 19th century that, "
The verdict of the language of Daniel is thus clear. The Persian words presuppose a period after the Persian empire had been well
established: the Greek words demand, the Hebrew supports, and the Aramaic permits, a date after the conquest of Palestine by Alexander
the Great.
Though specific reasoning within the arguments Driver makes has shifted in the past 100 years, the emphasis of the claim is evidentally
generally embraced (Collins, p14). Regarding these arguments, the Aramaic is seen as not offering much specificity regarding the date,
the Hebrew as having forms and word which indicate a post restoration date, and the few Greek words as requiring a late date.
Additionally, some argue that the theology of the book indicates a late date; aside from the predictive elements of the book, the
concept of resurrection (Dan. 12:2,3) and angelology of Daniel requires a late date of authorship.
2. 6th Century BC
As the book claims to be written in this period, the conservative is obliged to defend such a date. To a conservative, the idea that God
declared future events ahead of time is quite acceptable, and the other theologies presented in Daniel are seen by the conservative elsewhere
in the Old Testament (and in the theologies of Christ and Judiasm of his period). Linguistically, the Greek words (of which two are not
extent until post 6th century BC) though not extent in any works prior to Plato are likely to have existed prior to Plato, and evidence of
Aramaic borrowing of Greek words exists (e.g. the elephantine papyri).
Additionally, it should be noted that the books acceptance into the Canon would have been quite soon after it's authorship (< 100 years),
something that seems unrealistically rapid (given it's claims of early authorship). The earlist extant copy of Daniel is one of the Qumran
scrolls, dated to the late 2nd Century making it roughly 50 years younger than the 2nd Century hypothesis' autograph (original copy). That
leaves less than half a century for the book to be written, distributed, and accepted as Canon with an early date, a situation I find
unlikely. Further, a late authorship runs into trouble with the dating of the Septuagint, requiring that Daniel not be included in the
original translation of the Septuagint (which was translated in the 3rd century).
See
http://www.bible.org/page.asp?page_id=924 for more.
Historical Background
Babylon captured Jerusalem in 605 BC for the first time (then again in 597 and 586 BC), ending the autonomy of Judah for the first time.
Assyria had been the dominant power in the Orient from about 900 BC until the mid 7th Century BC when rebellions and encroachments lessoned it's
power. Babylonia won indpenedance in 626 under Nabopolassar, eventually destroying Ninevah (Assyria's capitol) in 612 BC with the Medes.
3 years later, Babylonia again defeated Assyria at Haran; Egypt, under Pharoah Neko, had marched to their assistance, having first defeated Judah
on the way to the battle. King Josiah had attempted to stop Egypt from assisting the Assyrians and was killed in the battle (2 Chron 35:20-27);
Neko deposed Josiah's son Joahaz on his return to Egypt, installing Jehoiakim his brother as the ruler (2 Chron 26:1-5).
In 605, Nabopolassar's son Nebuchadnezzar defeated the remaining Assyrians who were again supported by Pharoah Neko at the Battle of Carchemish (a
city near the current border of Turkey and Assyria), finally destroying Assyria and reducing Egypt's power in the middle east. Nebuchadnezzar
then conquered the territory south of Carchemish, working towards the border of Egypt. Jerusalem was conquered at this time (605 BC), and
the temple valuables were carried off as well as many of the educated/leading class.
Israel had gone from being the dominant nation in the area (under Solomon) to being a bit player surrounded by superpowers. As many nations
viewed their triumphs as being due to the superiority of their gods over the gods of their rivals, this would indicate to some that Israel's
god is weaker than their god. In the words of Inigio Montoya, "humiliations galore".
Point Of The Book
Not: cool prophecies to spawn bestselling lines of Christian fiction.
Daniel is often taught as clearly showing that x prophetic event/person/thing is y current event/person/thing. History has shown
(and continues to show) the success of such approaches...
1. God is sovereign
I don't mean this in a calvinist/arminian way - whatever limits you believe god places upon himself, god is more powerful than any
other being. God is the supreme ruler over all the universe, and that includes Babylon, Persia, Greece, and any other nation that
follows.
2. God is faithful, even in Babylon
God made some promises to israel:
that they would be his people.
that he was going to send their disobedient butts to babylon.
that he was going to bring them back.
God demonstrates his ability to fulfill these, and shows his plan to do so.
1:1 - 1:7 Setting: Jerusalem Falls and Daniel Goes To Boarding School
Daniel and 3 Friends of the wealthy/educated class in Judah are taken to Babylon along with some of the temple vessels.
These kids were placed into a school to be taught everything deemed useful so that they could serve the Babylonian king
as advisors.
Babylon captured Jerusalem in 605 and carried off some of their people (nobility and educated).
Those of the appropriate age (14?) were placed in a school to be prepared to advise the king.
Among these kids were 4 from Judah: Daniel, Hananiah, Misahel, Azariah. They were given Babylonian names, perhaps to change their culture or
humiliate them, or perhaps because they were easier to pronounce.
Daniel, God is my judge == Belteshazzar, protect his life (nabu-belteshazzar?)
Hananiah, the Lord is gracious == Shadrach, command of Aku
Mishael, who is what God is == Meshach, ???
Azariah, the Lord has helped == Abadnego, servant of Nego
These kids are given schooling and food from the the king to prepare them to serve as court officials; school is 3 years long.
To Eunuch or Not To Eunuch?
jury is still out. some argue yes (the word is used that way), some argue no.
so, depending on your translation, you may have 'overseer' or you may have 'eunuch'.
The food provided to Daniel (and friends) was from the "Kings table", e.g. the best of the best. Unfortunately, it wasn't kosher.
Daniel decides to try to do something about this, and asks the principal if they can eat veggies and water for 10 days to see
if it works.
The food given by the King would not have been kosher (wouldn't have been killed properly, almost certainly included pork, almost certainly
was sacrificed to idols).
Daniel decided that he would attempt to do something about it.
Daniel approaches the official and makes his request, then suggests an emperical approach - give us veggies and water for 10 days and we'll see
what happens.
This seems like a wise approach to the overseer, so he agrees to the deal.
1:14 - 1:21 Solution: God gives health and favor to Daniel and friends.
After 10 days, the vegetarian diet is working - Daniel and friends are looking better than the rest, so they are allowed to continue.
The veggies work - Daniel and co look better than the others.
And they just keep winning - not only do they look healthier, they seem smarter and wiser to the king and everyone else.