Reference: Daniel
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1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar's court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king's table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years' education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned and priestly class. He seems to have been absent, perhaps on some foreign embassy, when his three companions were cast into the fiery furnace. At a later period he interpreted another dream of Nebuchadnezzar, and afterwards the celebrated vision of Belshazzar-one of whose last works was to promote Daniel to an office much higher than he had previously held during his reign, Da 5:29; 8:27.
After the capture of Babylon by the Medes and Persians, under Cyaxares and Cyrus, Daniel was continued in all his high employments, and enjoyed the favor of these princes until his death, except at one short interval, when the envy of the other officers prevailed on the king of the other officers prevailed on the king to cast him into the lion's den, an act which recoiled on his foes to their own destruction. During this period he earnestly labored, by fasting and prayer as well as by counsel, to secure the return of the Jews to their own land, the promised time having come, Da 9. He lived to see the decree issued, and many of his people restored; but it is not known that he ever revisited Jerusalem. In the third year of Cyrus, he had a series of visions disclosing the state of the Jews till the coming of the promised Redeemer; and at last we see him calmly awaiting the peaceful close of a well-spent life, and the gracious resurrection of the just. Daniel was one of the most spotless characters upon record. His youth and his age were alike devoted to God. He maintained his integrity in the most difficult circumstances, and amid the fascinations of an eastern court he was pure and upright. He confessed the name of God before idolatrous princes; and would have been a martyr, but for the miracle which rescued him from death. His history deserves the careful and prayerful study of the young, and the lessons that it inculcates are weighty and rich in instruction.
2. The second son of David, also called Chileab, 1Ch 3:1; 2Sa 3:3.
3. A descendant of Ithamar, the fourth son of Aaron. He was one of the chiefs who accompanied Ezra from Babylon to Judea, and afterwards took a prominent part in the reformation of the people, Ezr 8:2.
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And these were sons of David, who were born to him in Hebron: the first-born Amnon, of Ahinoam the Jezreelitess; second Daniel, of Abigail the Carmelitess;
From the sons of Phinehas: Gershom; from the sons of Ithamar: Daniel; from the sons of David: Hattush;
Then hath Belshazzar said, and they have clothed Daniel with purple, and a bracelet of gold is on his neck, and they have proclaimed concerning him that he is the third ruler in the kingdom.
And I, Daniel, have been, yea, I became sick for days, and I rise, and do the king's work, and am astonished at the appearance, and there is none understanding.
Easton
God is my judge, or judge of God. (1.) David's second son, "born unto him in Hebron, of Abigail the Carmelitess" (1Ch 3:1). He is called also Chileab (2Sa 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 (Da 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 (Da 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 (Da 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 (Da 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 (Da 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 (Da 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" (Da 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 (Eze 28:3). (See Nebuchadnezzar.)
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and his second is Chileab, of Abigail wife of Nabal the Carmelite, and the third is Absalom son of Maacah daughter of Talmai king of Geshur,
And these were sons of David, who were born to him in Hebron: the first-born Amnon, of Ahinoam the Jezreelitess; second Daniel, of Abigail the Carmelitess;
and these three men have been in its midst, Noah, Daniel, and Job -- they by their righteousness deliver their own soul -- an affirmation of the Lord Jehovah.
and Noah, Daniel, and Job, in its midst: I live -- an affirmation of the Lord Jehovah -- neither son nor daughter do they deliver; they, by their righteousness, deliver their own soul.
Lo, thou art wiser than Daniel, No hidden thing have they concealed from thee.
And the king saith, to Ashpenaz master of his eunuchs, to bring in out of the sons of Israel, (even of the royal seed, and of the chiefs,) lads in whom there is no blemish, and of good appearance, and skilful in all wisdom, and possessing knowledge, and teaching thought, and who have ability to stand in the palace of the king, and to teach them the literature and language of the Chaldeans.
And Daniel purposeth in his heart that he will not pollute himself with the king's portion of food, and with the wine of his drinking, and he seeketh of the chief of the eunuchs that he may not pollute himself. And God giveth Daniel for kindness and for mercies before the chief of the eunuchs; read more. and the chief of the eunuchs saith to Daniel, 'I am fearing my lord the king, who hath appointed your food and your drink, for why doth he see your faces sadder than those of the lads which are of your circle? then ye have made my head indebted to the king,' And Daniel saith unto the Meltzar, whom the chief of the eunuchs hath appointed over Daniel, Hananiah, Mishael, and Azariah, 'Try, I pray thee, thy servants, ten days; and they give to us of the vegetables, and we eat, and water, and we drink; and our appearance is seen before thee, and the appearance of the lads who are eating the king's portion of food, and as thou seest -- deal with thy servants.' And he hearkeneth to them, to this word, and trieth them ten days: and at the end of ten days their appearance hath appeared better and fatter in flesh then any of the lads who are eating the king's portion of food. And the Meltzar is taking away their portion of food, and the wine of their drink, and is giving to them vegetables. As to these four lads, God hath given to them knowledge and understanding in every kind of literature, and wisdom; and Daniel hath given instruction about every kind of vision and dreams.
Then Daniel hath replied with counsel and discretion to Arioch chief of the executioners of the king, who hath gone forth to slay the wise men of Babylon.
and I -- I have heard of thee, that thou art able to give interpretations, and to loose knots: now, lo -- thou art able to read the writing, and its interpretation to cause me to know -- purple thou dost put on, and a bracelet of gold is on thy neck, and third in the kingdom thou dost rule.'
From before me is made a decree, that in every dominion of my kingdom they are trembling and fearing before the God of Daniel, for He is the living God, and abiding to the ages, and His kingdom that which is not destroyed, and His dominion is unto the end.
Fausets
i.e. "God is my judge"; or as others, "the judge of God," as his Chaldee name Belteshazzar means "the prince of Bel." Probably from royal blood; compare Da 1:3 with 1Ch 3:1, from whence it appears he bore the same name as David's son by Abigail (who is called Chileab in 2Sa 3:3 "like his father".) Carried to Babylon in Nebuchadnezzar's first deportation of captives, in the fourth (Jer 25:1; 46:2) or third (Da 1:1 counting only complete years) year of Jehoiakim, the first of Nebuchadnezzar (acting under Nabopolassar in the last year of the latter's reign, but reigning alone not until the year after; as Da 2:1 proves, for after Daniel's three years' training the year is nevertheless called the "second" of Nebuchadnezzar, i.e. of his sole reign). Daniel was put in training with three others of the royal seed, still "children" (Da 1:4), according to eastern etiquette, to become courtiers; and to mark his new position he received a Babylonian name, Belteshazzar (compare 2Ki 23:34; 24:17; Ezr 5:14; Es 2:7).
He gave a noble proof of faithfulness combined with wisdom at this early age, by abstaining from the food of the king's table, as being defiled with the usual idolatry at pagan feasts (Da 1:8-16), living for ten days' trial on pulse and water, and at the end looking fairer and fatter than those fed on the king's dainties. Those who would excel in piety and wisdom must early subject the flesh to the spirit. Daniel experienced the truth of De 8:3. Ezekiel in the early part of his ministry refers to hint as a model of "righteousness" and "wisdom" (Eze 14:14,20; 28:3), for Daniel had not yet become a writer. Noah before and at the flood, Job in the postdiluvian patriarchal age, and Daniel toward the close of the legal theocracy are made types of "righteousness."
So Ezekiel's reference, in what it alleges and in what it omits, exactly tallies with what we should expect, presuming that Ezekiel and Daniel lived and wrote when and where they are represented. Daniel's high position while still a mere youth (Da 1:3-5,11-16; 2:1), at the court of the Jews' conqueror and king, gave them a vivid interest in their illustrious countryman's fame for righteousness and wisdom; for in his person they felt themselves raised from their present degradation. As at the beginning of the covenant people's history their kinsman Joseph, so toward its close Daniel, by the interpretation of dreams (Daniel 2; Daniel 4), was promoted to high place in the court of their pagan masters. Thus, they both represented Israel's destined calling to be a royal priesthood among the nations, and ultimately to be the bearers of Messiah's light to the whole Gentile world (Ro 11:12,15).
Daniel was made by Nebuchadnezzar, governor of Babylonia and president of the Babylonian "wise men," not to be confounded with the later Persian magi. Under Belshazzar Daniel was in a lower office, and was occasionally away from Babylon (Da 5:7-8,12) at Susa (Da 8:2,27). His interpretation of the mystical handwriting on the wall caused his promotion again, a promotion which continued under Darius and Cyrus. Under Darius he was first of the three presidents of the empire. Envy often follows high office which men so covet; so, by a law cunningly extorted by his enemies from the weak Darius, that none should offer petition to man or god except to the king for 30 days, as though it were a test of loyalty, on pain of being cast into a lions' den, Daniel was cast in and was delivered by God, who thus rewarded his pious faithfulness (Daniel 6).
It is an accordance with Medo-Persian ideas which flows from the truth of Scripture, that the mode of capital punishment under the Babylonian rule is represented as burning (Daniel 3), but under the Medes and Persians' exposure to wild beasts, for they would have regarded fire as polluted by contact with a corpse, while they approved the devouring of bodies by animals. Berosus calls the last Babylonian king Nabonidus, and says that he surrendered to Cyrus in Borsippa, and was assigned an honorable abode in Carmania. Rawlinson has shown that the Babylonian inscriptions at Ur (Umqueir) explain the seeming discrepancy. Belshazzar or Bel-shar-ezer (on the mother's side descended front Nebuchadnezzar, Da 5:11) was joint king with his father; having shut himself up in Babylon he fell there while his father at Borsippa survived. (See BELSHAZZAR.) Berosus as being a Chaldaean suppressed all concerning Belshazzar, since it was to the national dishonor.
If Daniel's book had been a late one, he would have copied Berosus; if it had been at variance with that prevalent in Babylonia, the Jews there would have rejected it. His mention of Darius the Mede's reign, which profane history ignores (probably because it was eclipsed by Cyrus' glory), shows that he wrote as a contemporary historian of events which He knew, and did not borrow from others. He must have been about 84 years old when he saw the visions (Daniel 10-12) concerning his people, extending down to the resurrection and the last days. Though advanced years forbade his return to the Holy Land, yet his people's interests were always nearest his heart (Daniel 9; Da 10:12).
His last recorded vision was in the third year of Cyrus (534 B.C.), on the banks of the Tigris (Hiddekel) Da 10:1-4. In Da 3:2, Hebrew for "princes," Nebuchadnezzar summons his satraps ('achashdarpni, Persian khshtrapa). Some allege that Daniel erroneously attributes to the Babylonians the satrapial form of government. But Gedaliah was virtually a satrap under Nebuchadnezzar in Judaea, i.e. a governor over a province, instead of its being left under the native kings (2Ki 25:23). Berosus speaks of Nabopolassar's "satrap of Egypt, Coelosyria, and Phoenicia." Daniel writing for Jews under Persia at the time uses naturally the familiar Persian term "satrap" instead of the corresponding Babylonian term. (On Daniel's representation of the relation of the Medes to the Persians and Darius the Mede (possibly equating to Astyages, or his son, the former of whom Cyrus deposed and treated kindly) to Cyrus. (See CYRUS .)
The objection to Daniel on the ground that Susa, or at least its palace, was not built when Daniel saw the vision there, rests on Pliny alone, who alleges it to have been built by Darius Hystaspis. But the Assyrian inscriptions prove it was one of the most ancient Mesopotamian cities, and its palace (the Memnonium is the name the Greeks give it) famous centuries before Daniel. Darius Hystaspes was only the first to build at Susa a palace in Persian fashion. Daniel, like Moses, was trained in all the learning of the world; his political experience moreover, as a minister of state under successive dynasties of the great world powers, gave the natural qualifications to which God added supernatural spiritual insight, enabling him to characterize to the life the several world monarchies which bore or were to bear sway until Messiah's kingdom shall come with power.
Personal purity and selfrestraint amidst the world's corrupting luxuries (Da 1:8-16; compare Moses, Heb 11:25; Joseph, Ge 39:9); faithfulness to God at all costs, and fearless witnessing for God before great men (Da 5:17-23), unbribed by lucre and unawed by threats (Da 6:10-11); the holiest and most single-minded patriotism which with burning prayers interceded for his chastened countrymen (Daniel 9); intimate communion with God, so that, like the beloved disciple and apocalyptic seer of the New Testament, John, Daniel also is called" a man greatly beloved," and this twice, by the angel of the Lord (Da 9:23; 10:11), and received the exact disclosure of the date of Messiah's advent, the 70 weeks of years, and the successive events down to the Lord's final advent for the deliverance of His people: these are all prominent characteristics of this man of God.
It is not stated in Daniel 3 why Daniel was not among the rulers summoned to worship Nebuchadnezzar's golden image. Perhaps he was on state business in some distant part of the empire where the summons had not time to reach him. The Jews' enemies found it more political to attack first the three nearer at hand before proceeding to attack Daniel, the most influential. T
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none is greater in this house than I, and he hath not withheld from me anything, except thee, because thou art his wife; and how shall I do this great evil? -- then have I sinned against God.'
none is greater in this house than I, and he hath not withheld from me anything, except thee, because thou art his wife; and how shall I do this great evil? -- then have I sinned against God.'
'And He doth humble thee, and cause thee to hunger and doth cause thee to eat the manna (which thou hast not known, even thy fathers have not known), in order to cause thee to know that not by bread alone doth man live, but by every produce of the mouth of Jehovah man doth live.
'And He doth humble thee, and cause thee to hunger and doth cause thee to eat the manna (which thou hast not known, even thy fathers have not known), in order to cause thee to know that not by bread alone doth man live, but by every produce of the mouth of Jehovah man doth live.
and his second is Chileab, of Abigail wife of Nabal the Carmelite, and the third is Absalom son of Maacah daughter of Talmai king of Geshur,
and his second is Chileab, of Abigail wife of Nabal the Carmelite, and the third is Absalom son of Maacah daughter of Talmai king of Geshur,
And Pharaoh-Nechoh causeth Eliakim son of Josiah to reign instead of Josiah his father, and turneth his name to Jehoiakim, and Jehoahaz he hath taken away, and he cometh in to Egypt, and dieth there.
And Pharaoh-Nechoh causeth Eliakim son of Josiah to reign instead of Josiah his father, and turneth his name to Jehoiakim, and Jehoahaz he hath taken away, and he cometh in to Egypt, and dieth there.
And the king of Babylon causeth Mattaniah his father's brother to reign in his stead, and turneth his name to Zedekiah.
And the king of Babylon causeth Mattaniah his father's brother to reign in his stead, and turneth his name to Zedekiah.
And all the heads of the forces hear -- they and the men -- that the king of Babylon hath appointed Gedaliah, and they come in unto Gedaliah, to Mizpah, even Ishmael son of Nethaniah, and Johanan son of Kareah, and Seraiah son of Tanhumeth the Netophathite, and Jaazaniah son of the Maachathite -- they and their men;
And all the heads of the forces hear -- they and the men -- that the king of Babylon hath appointed Gedaliah, and they come in unto Gedaliah, to Mizpah, even Ishmael son of Nethaniah, and Johanan son of Kareah, and Seraiah son of Tanhumeth the Netophathite, and Jaazaniah son of the Maachathite -- they and their men;
And these were sons of David, who were born to him in Hebron: the first-born Amnon, of Ahinoam the Jezreelitess; second Daniel, of Abigail the Carmelitess;
And these were sons of David, who were born to him in Hebron: the first-born Amnon, of Ahinoam the Jezreelitess; second Daniel, of Abigail the Carmelitess;
And in the first year of Cyrus king of Persia, at the completion of the word of Jehovah from the mouth of Jeremiah, hath Jehovah waked up the spirit of Cyrus king of Persia, and he causeth an intimation to pass over into all his kingdom, and also in writing, saying,
And in the first year of Cyrus king of Persia, at the completion of the word of Jehovah from the mouth of Jeremiah, hath Jehovah waked up the spirit of Cyrus king of Persia, and he causeth an intimation to pass over into all his kingdom, and also in writing, saying, Thus said Cyrus king of Persia, All kingdoms of the earth hath Jehovah, God of the heavens, given to me, and He hath laid a charge on me to build to Him a house in Jerusalem, that is in Judah;
Thus said Cyrus king of Persia, All kingdoms of the earth hath Jehovah, God of the heavens, given to me, and He hath laid a charge on me to build to Him a house in Jerusalem, that is in Judah; who is among you of all His people? His God is with him, and he doth go up to Jerusalem, that is in Judah, and build the house of Jehovah, God of Israel -- He is God -- that is in Jerusalem.
who is among you of all His people? His God is with him, and he doth go up to Jerusalem, that is in Judah, and build the house of Jehovah, God of Israel -- He is God -- that is in Jerusalem. And every one who is left, of any of the places where he is a sojourner, assist him do the men of his place with silver, and with gold, and with goods, and with beasts, along with a free-will offering for the house of God, that is in Jerusalem.'
And every one who is left, of any of the places where he is a sojourner, assist him do the men of his place with silver, and with gold, and with goods, and with beasts, along with a free-will offering for the house of God, that is in Jerusalem.'
and also, the vessels of the house of God, of gold and silver, that Nebuchadnezzar had taken forth out of the temple that is in Jerusalem, and brought them to the temple of Babylon, them hath Cyrus the king brought forth out of the temple of Babylon, and they have been given to one, Sheshbazzar is his name, whom he made governor,
and also, the vessels of the house of God, of gold and silver, that Nebuchadnezzar had taken forth out of the temple that is in Jerusalem, and brought them to the temple of Babylon, them hath Cyrus the king brought forth out of the temple of Babylon, and they have been given to one, Sheshbazzar is his name, whom he made governor,
From the sons of Phinehas: Gershom; from the sons of Ithamar: Daniel; from the sons of David: Hattush;
From the sons of Phinehas: Gershom; from the sons of Ithamar: Daniel; from the sons of David: Hattush;
and he is supporting Hadassah -- she is Esther -- daughter of his uncle, for she hath neither father nor mother, and the young woman is of fair form, and of good appearance, and at the death of her father and her mother hath Mordecai taken her to him for a daughter.
and he is supporting Hadassah -- she is Esther -- daughter of his uncle, for she hath neither father nor mother, and the young woman is of fair form, and of good appearance, and at the death of her father and her mother hath Mordecai taken her to him for a daughter.
The word that hath been unto Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim son of Josiah king of Judah, -- it is the first year of Nebuchadrezzar king of Babylon, --
The word that hath been unto Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim son of Josiah king of Judah, -- it is the first year of Nebuchadrezzar king of Babylon, --
For Egypt, concerning the force of Pharaoh-Necho king of Egypt, that hath been by the river Phrat, in Carchemish, that Nebuchadrezzar king of Babylon hath smitten, in the fourth year of Jehoiakim son of Josiah king of Judah:
For Egypt, concerning the force of Pharaoh-Necho king of Egypt, that hath been by the river Phrat, in Carchemish, that Nebuchadrezzar king of Babylon hath smitten, in the fourth year of Jehoiakim son of Josiah king of Judah:
and these three men have been in its midst, Noah, Daniel, and Job -- they by their righteousness deliver their own soul -- an affirmation of the Lord Jehovah.
and these three men have been in its midst, Noah, Daniel, and Job -- they by their righteousness deliver their own soul -- an affirmation of the Lord Jehovah.
and Noah, Daniel, and Job, in its midst: I live -- an affirmation of the Lord Jehovah -- neither son nor daughter do they deliver; they, by their righteousness, deliver their own soul.
and Noah, Daniel, and Job, in its midst: I live -- an affirmation of the Lord Jehovah -- neither son nor daughter do they deliver; they, by their righteousness, deliver their own soul.
Lo, thou art wiser than Daniel, No hidden thing have they concealed from thee.
Lo, thou art wiser than Daniel, No hidden thing have they concealed from thee.
In the third year of the reign of Jehoiakim king of Judah, come hath Nebuchadnezzar king of Babylon to Jerusalem, and layeth siege against it;
In the third year of the reign of Jehoiakim king of Judah, come hath Nebuchadnezzar king of Babylon to Jerusalem, and layeth siege against it;
And the king saith, to Ashpenaz master of his eunuchs, to bring in out of the sons of Israel, (even of the royal seed, and of the chiefs,)
And the king saith, to Ashpenaz master of his eunuchs, to bring in out of the sons of Israel, (even of the royal seed, and of the chiefs,)
And the king saith, to Ashpenaz master of his eunuchs, to bring in out of the sons of Israel, (even of the royal seed, and of the chiefs,)
And the king saith, to Ashpenaz master of his eunuchs, to bring in out of the sons of Israel, (even of the royal seed, and of the chiefs,) lads in whom there is no blemish, and of good appearance, and skilful in all wisdom, and possessing knowledge, and teaching thought, and who have ability to stand in the palace of the king, and to teach them the literature and language of the Chaldeans.
lads in whom there is no blemish, and of good appearance, and skilful in all wisdom, and possessing knowledge, and teaching thought, and who have ability to stand in the palace of the king, and to teach them the literature and language of the Chaldeans.
lads in whom there is no blemish, and of good appearance, and skilful in all wisdom, and possessing knowledge, and teaching thought, and who have ability to stand in the palace of the king, and to teach them the literature and language of the Chaldeans.
lads in whom there is no blemish, and of good appearance, and skilful in all wisdom, and possessing knowledge, and teaching thought, and who have ability to stand in the palace of the king, and to teach them the literature and language of the Chaldeans. And the king doth appoint for them a rate, day by day, of the king's portion of food, and of the wine of his drinking, so as to nourish them three years, that at the end thereof they may stand before the king.
And the king doth appoint for them a rate, day by day, of the king's portion of food, and of the wine of his drinking, so as to nourish them three years, that at the end thereof they may stand before the king.
And Daniel purposeth in his heart that he will not pollute himself with the king's portion of food, and with the wine of his drinking, and he seeketh of the chief of the eunuchs that he may not pollute himself.
And Daniel purposeth in his heart that he will not pollute himself with the king's portion of food, and with the wine of his drinking, and he seeketh of the chief of the eunuchs that he may not pollute himself.
And Daniel purposeth in his heart that he will not pollute himself with the king's portion of food, and with the wine of his drinking, and he seeketh of the chief of the eunuchs that he may not pollute himself.
And Daniel purposeth in his heart that he will not pollute himself with the king's portion of food, and with the wine of his drinking, and he seeketh of the chief of the eunuchs that he may not pollute himself. And God giveth Daniel for kindness and for mercies before the chief of the eunuchs;
And God giveth Daniel for kindness and for mercies before the chief of the eunuchs;
And God giveth Daniel for kindness and for mercies before the chief of the eunuchs;
And God giveth Daniel for kindness and for mercies before the chief of the eunuchs; and the chief of the eunuchs saith to Daniel, 'I am fearing my lord the king, who hath appointed your food and your drink, for why doth he see your faces sadder than those of the lads which are of your circle? then ye have made my head indebted to the king,'
and the chief of the eunuchs saith to Daniel, 'I am fearing my lord the king, who hath appointed your food and your drink, for why doth he see your faces sadder than those of the lads which are of your circle? then ye have made my head indebted to the king,'
and the chief of the eunuchs saith to Daniel, 'I am fearing my lord the king, who hath appointed your food and your drink, for why doth he see your faces sadder than those of the lads which are of your circle? then ye have made my head indebted to the king,'
and the chief of the eunuchs saith to Daniel, 'I am fearing my lord the king, who hath appointed your food and your drink, for why doth he see your faces sadder than those of the lads which are of your circle? then ye have made my head indebted to the king,' And Daniel saith unto the Meltzar, whom the chief of the eunuchs hath appointed over Daniel, Hananiah, Mishael, and Azariah,
And Daniel saith unto the Meltzar, whom the chief of the eunuchs hath appointed over Daniel, Hananiah, Mishael, and Azariah,
And Daniel saith unto the Meltzar, whom the chief of the eunuchs hath appointed over Daniel, Hananiah, Mishael, and Azariah,
And Daniel saith unto the Meltzar, whom the chief of the eunuchs hath appointed over Daniel, Hananiah, Mishael, and Azariah,
And Daniel saith unto the Meltzar, whom the chief of the eunuchs hath appointed over Daniel, Hananiah, Mishael, and Azariah,
And Daniel saith unto the Meltzar, whom the chief of the eunuchs hath appointed over Daniel, Hananiah, Mishael, and Azariah, 'Try, I pray thee, thy servants, ten days; and they give to us of the vegetables, and we eat, and water, and we drink;
'Try, I pray thee, thy servants, ten days; and they give to us of the vegetables, and we eat, and water, and we drink;
'Try, I pray thee, thy servants, ten days; and they give to us of the vegetables, and we eat, and water, and we drink;
'Try, I pray thee, thy servants, ten days; and they give to us of the vegetables, and we eat, and water, and we drink;
'Try, I pray thee, thy servants, ten days; and they give to us of the vegetables, and we eat, and water, and we drink;
'Try, I pray thee, thy servants, ten days; and they give to us of the vegetables, and we eat, and water, and we drink; and our appearance is seen before thee, and the appearance of the lads who are eating the king's portion of food, and as thou seest -- deal with thy servants.'
and our appearance is seen before thee, and the appearance of the lads who are eating the king's portion of food, and as thou seest -- deal with thy servants.'
and our appearance is seen before thee, and the appearance of the lads who are eating the king's portion of food, and as thou seest -- deal with thy servants.'
and our appearance is seen before thee, and the appearance of the lads who are eating the king's portion of food, and as thou seest -- deal with thy servants.'
and our appearance is seen before thee, and the appearance of the lads who are eating the king's portion of food, and as thou seest -- deal with thy servants.'
and our appearance is seen before thee, and the appearance of the lads who are eating the king's portion of food, and as thou seest -- deal with thy servants.' And he hearkeneth to them, to this word, and trieth them ten days:
And he hearkeneth to them, to this word, and trieth them ten days:
And he hearkeneth to them, to this word, and trieth them ten days:
And he hearkeneth to them, to this word, and trieth them ten days:
And he hearkeneth to them, to this word, and trieth them ten days:
And he hearkeneth to them, to this word, and trieth them ten days: and at the end of ten days their appearance hath appeared better and fatter in flesh then any of the lads who are eating the king's portion of food.
and at the end of ten days their appearance hath appeared better and fatter in flesh then any of the lads who are eating the king's portion of food.
and at the end of ten days their appearance hath appeared better and fatter in flesh then any of the lads who are eating the king's portion of food.
and at the end of ten days their appearance hath appeared better and fatter in flesh then any of the lads who are eating the king's portion of food.
and at the end of ten days their appearance hath appeared better and fatter in flesh then any of the lads who are eating the king's portion of food.
and at the end of ten days their appearance hath appeared better and fatter in flesh then any of the lads who are eating the king's portion of food. And the Meltzar is taking away their portion of food, and the wine of their drink, and is giving to them vegetables.
And the Meltzar is taking away their portion of food, and the wine of their drink, and is giving to them vegetables.
And the Meltzar is taking away their portion of food, and the wine of their drink, and is giving to them vegetables.
And the Meltzar is taking away their portion of food, and the wine of their drink, and is giving to them vegetables.
And the Meltzar is taking away their portion of food, and the wine of their drink, and is giving to them vegetables.
And the Meltzar is taking away their portion of food, and the wine of their drink, and is giving to them vegetables.
And in the second year of the reign of Nebuchadnezzar, dreamed hath Nebuchadnezzar dreams, and his spirit doth move itself, and his sleep hath been against him;
And in the second year of the reign of Nebuchadnezzar, dreamed hath Nebuchadnezzar dreams, and his spirit doth move itself, and his sleep hath been against him;
And in the second year of the reign of Nebuchadnezzar, dreamed hath Nebuchadnezzar dreams, and his spirit doth move itself, and his sleep hath been against him;
And in the second year of the reign of Nebuchadnezzar, dreamed hath Nebuchadnezzar dreams, and his spirit doth move itself, and his sleep hath been against him;
'Thou, O king, art a king of kings, for the God of the heavens a kingdom, strength, and might, and glory, hath given to thee;
'Thou, O king, art a king of kings, for the God of the heavens a kingdom, strength, and might, and glory, hath given to thee; and whithersoever sons of men are dwelling, the beast of the field, and the fowl of the heavens, He hath given into thy hand, and hath caused thee to rule over them all; thou art this head of gold.
and whithersoever sons of men are dwelling, the beast of the field, and the fowl of the heavens, He hath given into thy hand, and hath caused thee to rule over them all; thou art this head of gold. And after thee doth rise up another kingdom lower than those, and another third kingdom of brass, that doth rule overall the earth.
And after thee doth rise up another kingdom lower than those, and another third kingdom of brass, that doth rule overall the earth.
Then hath king Nebuchadnezzar fallen on his face, and to Daniel he hath done obeisance, and present, and sweet things, he hath said to pour out to him.
Then hath king Nebuchadnezzar fallen on his face, and to Daniel he hath done obeisance, and present, and sweet things, he hath said to pour out to him.
and Nebuchadnezzar the king hath sent to gather the satraps, the prefects, and the governors, the honourable judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the province, to come to the dedication of the image that Nebuchadnezzar the king hath raised up.
and Nebuchadnezzar the king hath sent to gather the satraps, the prefects, and the governors, the honourable judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the province, to come to the dedication of the image that Nebuchadnezzar the king hath raised up.
Call doth the king mightily, to bring up the enchanters, the Chaldeans, and the soothsayers. Answered hath the king, and said to the wise men of Babylon, that, 'Any man who doth read this writing, and its interpretation doth shew me, purple he putteth on, and a bracelet of gold is on his neck, and third in the kingdom he doth rule.'
Call doth the king mightily, to bring up the enchanters, the Chaldeans, and the soothsayers. Answered hath the king, and said to the wise men of Babylon, that, 'Any man who doth read this writing, and its interpretation doth shew me, purple he putteth on, and a bracelet of gold is on his neck, and third in the kingdom he doth rule.' Then coming up are all the wise men of the king, and they are not able to read the writing, and the interpretation to make known to the king;
Then coming up are all the wise men of the king, and they are not able to read the writing, and the interpretation to make known to the king;
there is a man in thy kingdom in whom is the spirit of the holy gods: and, in the days of thy father, light, and understanding, and wisdom -- as the wisdom of the gods -- was found in him; and king Nebuchadnezzar thy father, chief of the scribes, enchanters, Chaldeans, soothsayers, established him -- thy father, O king --
there is a man in thy kingdom in whom is the spirit of the holy gods: and, in the days of thy father, light, and understanding, and wisdom -- as the wisdom of the gods -- was found in him; and king Nebuchadnezzar thy father, chief of the scribes, enchanters, Chaldeans, soothsayers, established him -- thy father, O king -- because that an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of enigmas, and loosing of knots was found in him, in Daniel, whose name the king made Belteshazzar: now let Daniel be called, and the interpretation he doth show.'
because that an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of enigmas, and loosing of knots was found in him, in Daniel, whose name the king made Belteshazzar: now let Daniel be called, and the interpretation he doth show.'
Then hath Daniel answered and said before the king, 'Thy gifts be to thyself, and thy fee to another give; nevertheless, the writing I do read to the king, and the interpretation I cause him to know;
Then hath Daniel answered and said before the king, 'Thy gifts be to thyself, and thy fee to another give; nevertheless, the writing I do read to the king, and the interpretation I cause him to know; thou, O king, God Most High, a kingdom, and greatness, and glory, and honour, gave to Nebuchadnezzar thy father:
thou, O king, God Most High, a kingdom, and greatness, and glory, and honour, gave to Nebuchadnezzar thy father: and because of the greatness that He gave to him, all peoples, nations, and languages were trembling and fearing before him: whom he willed he was slaying, and whom he willed he was keeping alive, and whom he willed he was raising up, and whom he willed he was making low;
and because of the greatness that He gave to him, all peoples, nations, and languages were trembling and fearing before him: whom he willed he was slaying, and whom he willed he was keeping alive, and whom he willed he was raising up, and whom he willed he was making low; and when his heart was high, and his spirit was strong to act proudly, he hath been caused to come down from the throne of his kingdom, and his glory they have caused to pass away from him,
and when his heart was high, and his spirit was strong to act proudly, he hath been caused to come down from the throne of his kingdom, and his glory they have caused to pass away from him, and from the sons of men he is driven, and his heart with the beasts hath been like, and with the wild asses is his dwelling; the herb like oxen they cause him to eat, and by the dew of the heavens is his body wet, till that he hath known that God Most High is ruler in the kingdom of men, and whom He willeth He raiseth up over it.
and from the sons of men he is driven, and his heart with the beasts hath been like, and with the wild asses is his dwelling; the herb like oxen they cause him to eat, and by the dew of the heavens is his body wet, till that he hath known that God Most High is ruler in the kingdom of men, and whom He willeth He raiseth up over it. 'And thou, his son, Belshazzar, hast not humbled thy heart, though all this thou hast known;
'And thou, his son, Belshazzar, hast not humbled thy heart, though all this thou hast known; and against the Lord of the heavens thou hast lifted up thyself; and the vessels of His house they have brought in before thee, and thou, and thy great men, thy wives, and thy concubines, are drinking wine with them, and gods of silver, and of gold, of brass, of iron, of wood, and of stone, that are not seeing, nor hearing, nor knowing, thou hast praised: and the God in whose hand is thy breath, and all thy ways, Him thou hast not honoured.
and against the Lord of the heavens thou hast lifted up thyself; and the vessels of His house they have brought in before thee, and thou, and thy great men, thy wives, and thy concubines, are drinking wine with them, and gods of silver, and of gold, of brass, of iron, of wood, and of stone, that are not seeing, nor hearing, nor knowing, thou hast praised: and the God in whose hand is thy breath, and all thy ways, Him thou hast not honoured.
And Daniel, when he hath known that the writing is signed, hath gone up to his house, and the window being opened for him, in his upper chamber, over-against Jerusalem, three times in a day he is kneeling on his knees, and praying, and confessing before his God, because that he was doing it before this.
And Daniel, when he hath known that the writing is signed, hath gone up to his house, and the window being opened for him, in his upper chamber, over-against Jerusalem, three times in a day he is kneeling on his knees, and praying, and confessing before his God, because that he was doing it before this. Then these men have assembled, and found Daniel praying and entreating grace before his God;
Then these men have assembled, and found Daniel praying and entreating grace before his God;
And I see in a vision, and it cometh to pass, in my seeing, and I am in Shushan the palace that is in Elam the province, and I see in a vision, and I have been by the stream Ulai.
And I see in a vision, and it cometh to pass, in my seeing, and I am in Shushan the palace that is in Elam the province, and I see in a vision, and I have been by the stream Ulai.
And I, Daniel, have been, yea, I became sick for days, and I rise, and do the king's work, and am astonished at the appearance, and there is none understanding.
And I, Daniel, have been, yea, I became sick for days, and I rise, and do the king's work, and am astonished at the appearance, and there is none understanding.
at the commencement of thy supplications hath the word come forth, and I have come to declare it, for thou art greatly desired, and understand thou concerning the matter, and consider concerning the appearance.
at the commencement of thy supplications hath the word come forth, and I have come to declare it, for thou art greatly desired, and understand thou concerning the matter, and consider concerning the appearance.
In the third year of Cyrus king of Persia, a thing is revealed to Daniel, whose name is called Belteshazzar, and the thing is true, and the warfare is great: and he hath understood the thing, and hath understanding about the appearance.
In the third year of Cyrus king of Persia, a thing is revealed to Daniel, whose name is called Belteshazzar, and the thing is true, and the warfare is great: and he hath understood the thing, and hath understanding about the appearance. 'In those days, I, Daniel, have been mourning three weeks of days;
'In those days, I, Daniel, have been mourning three weeks of days; desirable bread I have not eaten, and flesh and wine hath not come in unto my mouth, and I have not anointed myself at all, till the completion of three weeks of days.
desirable bread I have not eaten, and flesh and wine hath not come in unto my mouth, and I have not anointed myself at all, till the completion of three weeks of days. And in the twenty and fourth day of the first month, I have been by the side of the great river, that is Hiddekel:
And in the twenty and fourth day of the first month, I have been by the side of the great river, that is Hiddekel:
'And he saith unto me: Daniel, man greatly desired, attend to the words that I am speaking unto thee, and stand on thy station, for now I have been sent unto thee. 'And when he speaketh with me this word, I have stood trembling.
'And he saith unto me: Daniel, man greatly desired, attend to the words that I am speaking unto thee, and stand on thy station, for now I have been sent unto thee. 'And when he speaketh with me this word, I have stood trembling. And he saith unto me: Do not fear, Daniel, for from the first day that thou didst give thy heart to understand, and to humble thyself before thy God, thy words have been heard, and I have come because of thy words.
And he saith unto me: Do not fear, Daniel, for from the first day that thou didst give thy heart to understand, and to humble thyself before thy God, thy words have been heard, and I have come because of thy words.
and if the fall of them is the riches of a world, and the diminution of them the riches of nations, how much more the fulness of them?
and if the fall of them is the riches of a world, and the diminution of them the riches of nations, how much more the fulness of them?
for if the casting away of them is a reconciliation of the world, what the reception -- if not life out of the dead?
for if the casting away of them is a reconciliation of the world, what the reception -- if not life out of the dead?
having chosen rather to be afflicted with the people of God, than to have sin's pleasure for a season,
having chosen rather to be afflicted with the people of God, than to have sin's pleasure for a season,
Hastings
1. Two passages in the Book of Ezekiel (Eze 14:14-20; 28:3), written respectively about b.c. 592 and 587, mention a certain Daniel as an extraordinarily righteous and wise man, belonging to the same class as Noah and Job, whose piety availed with God on behalf of their unworthy contemporaries. All three evidently belonged to the far-distant past: Ezekiel's readers were familiar with their history and character. Daniel, occupying the middle place, cannot be conceived of as the latest of them. He certainly was not a younger man than the prophet who refers to him, as the hero of the Book of Daniel would have been. For Da 1:1-3 makes the latter to have been carried into captivity in b.c. 606, a mere decade prior to Eze 14:2. See Abigail. 3. A priest who accompanied Ezra from Babylon to Jerusalem (Ezr 8:2; Ne 10:6). He was head of his father's house, and traced his descent from Ithamar. At 1Es 8:29 the name is spelled Gamelus or Gamael, which probably rests on a corrupt Heb. text. Driver (Daniel, p. xviii.) notes that amongst his contemporaries were 'a Hananiah (Ne 10:23), a Mishael (Ne 8:4), and an Azariah (Ne 10:2); but the coincidence is probably accidental.' It is, however, quite as likely that the author of Dn. borrowed the three names from Nehemiah.
J. Taylor.
See Verses Found in Dictionary
From the sons of Phinehas: Gershom; from the sons of Ithamar: Daniel; from the sons of David: Hattush;
And Ezra the scribe standeth on a tower of wood that they made for the purpose, and Mattithiah standeth near him, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right; and on his left Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddana, Zechariah, Meshullam.
and these three men have been in its midst, Noah, Daniel, and Job -- they by their righteousness deliver their own soul -- an affirmation of the Lord Jehovah. If an evil beast I cause to pass through the land, and it hath bereaved, and it hath been a desolation, without any passing through because of the beast -- read more. these three men in its midst: I live -- an affirmation of the Lord Jehovah -- neither sons nor daughters do they deliver; they alone are delivered, and the land is a desolation. Or -- a sword I bring in against that land, and I have said: Sword, thou dost pass over through the land, and I have cut off from it man and beast -- and these three men in its midst: I live -- an affirmation of the Lord Jehovah -- they deliver not sons and daughters, for they alone are delivered. Or -- pestilence I send unto that land, and I have poured out My fury against it in blood, to cut off from it man and beast -- and Noah, Daniel, and Job, in its midst: I live -- an affirmation of the Lord Jehovah -- neither son nor daughter do they deliver; they, by their righteousness, deliver their own soul.
Lo, thou art wiser than Daniel, No hidden thing have they concealed from thee.
In the third year of the reign of Jehoiakim king of Judah, come hath Nebuchadnezzar king of Babylon to Jerusalem, and layeth siege against it; and the Lord giveth into his hand Jehoiakim king of Judah, and some of the vessels of the house of God, and he bringeth them in to the land of Shinar, to the house of his god, and the vessels he hath brought in to the treasure-house of his god. read more. And the king saith, to Ashpenaz master of his eunuchs, to bring in out of the sons of Israel, (even of the royal seed, and of the chiefs,)
Morish
1. Second son of David, by Abigail the Carmelitess. 1Ch 3:1. Same as CHILEAB. 2Sa 3:3.
2. Descendant of Ithamar, he returned with Ezra and sealed the covenant. Ezr 8:2; Ne 10:6.
See Verses Found in Dictionary
and his second is Chileab, of Abigail wife of Nabal the Carmelite, and the third is Absalom son of Maacah daughter of Talmai king of Geshur,
And these were sons of David, who were born to him in Hebron: the first-born Amnon, of Ahinoam the Jezreelitess; second Daniel, of Abigail the Carmelitess;
From the sons of Phinehas: Gershom; from the sons of Ithamar: Daniel; from the sons of David: Hattush;
Smith
Dan'iel
(judgment of God).
1. The second son of David, by Abigail the Carmelitess.
In
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,
and to have possessed considerable personal endowments.
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.
At the close of his three years discipline,
Daniel had an opportunity of exercising his peculiar gift,
of interpreting dreams, on the occasion of Nebuchadnezzar's decree against the Magi.
ff. In consequence of his success he was made "ruler of the whole province of Babylon."
He afterwards interpreted the second dream of Nebuchadnezzar,
and the handwriting on the wall which disturbed the feast of Belshazzar.
At the accession of Darius he was made first of the "three presidents" of the empire,
and was delivered from the lion's den, into which he had been cast for his faithfulness to the rites of his faith.
cf. Bel and Dr. 29-42. At the accession of Cyrus he still retained his prosperity,
cf. Dani 1:21 though he does not appear to have remained at Babylon, cf.
and in "the third year of Cyrus" (B.C. 534) he saw his last recorded vision, on the banks of the Tigris.
In the prophecies of Ezekiel mention is made of Daniel as a pattern of righteousness,
and wisdom.
The narrative in
implies that Daniel was conspicuously distinguished for purity and knowledge at a very early age.
3. A descendant of Ithamar, who returned with Ezra.
4. A priest who sealed the covenant drawn up by Nehemiah, B.C. 445.
He is perhaps the same as No. 3.
See Verses Found in Dictionary
and his second is Chileab, of Abigail wife of Nabal the Carmelite, and the third is Absalom son of Maacah daughter of Talmai king of Geshur,
And these were sons of David, who were born to him in Hebron: the first-born Amnon, of Ahinoam the Jezreelitess; second Daniel, of Abigail the Carmelitess;
And I separate from the heads of the priests, twelve, even Sherebiah, Hashabiah, and with them of their brethren ten,
and these three men have been in its midst, Noah, Daniel, and Job -- they by their righteousness deliver their own soul -- an affirmation of the Lord Jehovah.
and Noah, Daniel, and Job, in its midst: I live -- an affirmation of the Lord Jehovah -- neither son nor daughter do they deliver; they, by their righteousness, deliver their own soul.
Lo, thou art wiser than Daniel, No hidden thing have they concealed from thee.
And the king saith, to Ashpenaz master of his eunuchs, to bring in out of the sons of Israel, (even of the royal seed, and of the chiefs,) lads in whom there is no blemish, and of good appearance, and skilful in all wisdom, and possessing knowledge, and teaching thought, and who have ability to stand in the palace of the king, and to teach them the literature and language of the Chaldeans. read more. And the king doth appoint for them a rate, day by day, of the king's portion of food, and of the wine of his drinking, so as to nourish them three years, that at the end thereof they may stand before the king.
And Daniel purposeth in his heart that he will not pollute himself with the king's portion of food, and with the wine of his drinking, and he seeketh of the chief of the eunuchs that he may not pollute himself. And God giveth Daniel for kindness and for mercies before the chief of the eunuchs; read more. and the chief of the eunuchs saith to Daniel, 'I am fearing my lord the king, who hath appointed your food and your drink, for why doth he see your faces sadder than those of the lads which are of your circle? then ye have made my head indebted to the king,' And Daniel saith unto the Meltzar, whom the chief of the eunuchs hath appointed over Daniel, Hananiah, Mishael, and Azariah,
And Daniel saith unto the Meltzar, whom the chief of the eunuchs hath appointed over Daniel, Hananiah, Mishael, and Azariah, 'Try, I pray thee, thy servants, ten days; and they give to us of the vegetables, and we eat, and water, and we drink; read more. and our appearance is seen before thee, and the appearance of the lads who are eating the king's portion of food, and as thou seest -- deal with thy servants.' And he hearkeneth to them, to this word, and trieth them ten days: and at the end of ten days their appearance hath appeared better and fatter in flesh then any of the lads who are eating the king's portion of food. And the Meltzar is taking away their portion of food, and the wine of their drink, and is giving to them vegetables. As to these four lads, God hath given to them knowledge and understanding in every kind of literature, and wisdom; and Daniel hath given instruction about every kind of vision and dreams. And at the end of the days that the king had said to bring them in, bring them in doth the chief of the eunuchs before Nebuchadnezzar.
Then Daniel hath replied with counsel and discretion to Arioch chief of the executioners of the king, who hath gone forth to slay the wise men of Babylon.
Then the king hath made Daniel great, and many great gifts he hath given to him, and hath caused him to rule over all the province of Babylon, and chief of the perfects over all the wise men of Babylon.
And at last come up before me hath Daniel, whose name is Belteshazzar -- according to the name of my god -- and in whom is the spirit of the holy gods, and the dream before him I have told: O Belteshazzar, master of the scribes, as I have known that the spirit of the holy gods is in thee, and no secret doth press thee, the visions of my dream that I have seen, and its interpretation, tell. read more. As to the visions of my head on my bed, I was looking, and lo, a tree in the midst of the earth, and its height is great: become great hath the tree, yea, strong, and its height doth reach to the heavens, and its vision to the end of the whole land; its leaves are fair, and its budding great, and food for all is in it: under it take shade doth the beast of the field, and in its boughs dwell do the birds of the heavens, and of it fed are all flesh. 'I was looking, in the visions of my head on my bed, and lo, a sifter, even a holy one, from the heavens is coming down. He is calling mightily, and thus hath said, Cut down the tree, and cut off its branches, shake off its leaves, and scatter its budding, move away let the beast from under it, and the birds from off its branches; but the stump of its roots leave in the earth, even with a band of iron and brass, in the tender grass of the field, and with the dew of the heavens is it wet, and with the beasts is his portion in the herb of the earth; his heart from man's is changed, and the heart of a beast is given to him, and seven times pass over him; by the decree of the sifters is the sentence, and by the saying of the holy ones the requirement, to the intent that the living may know that the Most High is ruler in the kingdom of men, and to whom He willeth He giveth it, and the lowest of men He doth raise up over it. This dream I have seen, I king Nebuchadnezzar; and thou, O Belteshazzar, the interpretation tell, because that all the wise men of my kingdom are not able to cause me to know the interpretation, and thou art able, for the spirit of the holy gods is in thee. Then Daniel, whose name is Belteshazzar, hath been astonished about one hour, and his thoughts do trouble him; the king hath answered and said, O Belteshazzar, let not the dream and its interpretation trouble thee. Belteshazzar hath answered and said, My lord, the dream -- to those hating thee, and its interpretation -- to thine enemies! The tree that thou hast seen, that hath become great and strong, and its height doth reach to the heavens, and its vision to all the land, and its leaves are fair, and its budding great, and food for all is in it, under it dwell doth the beast of the field, and on its boughs sit do the birds of the heavens. Thou it is, O king, for thou hast become great and mighty, and thy greatness hath become great, and hath reached to the heavens, and thy dominion to the end of the earth; and that which the king hath seen -- a sifter, even a holy one, coming down from the heavens, and he hath said, Cut down the tree, and destroy it; but the stump of its roots leave in the earth, even with a band of iron and brass, in the tender grass of the field, and with the dew of the heavens it is wet, and with the beast of the field is his portion, till that seven times pass over him. This is the interpretation, O king, and the decree of the Most High it is that hath come against my lord the king: and they are driving thee away from men, and with the beast of the field is thy dwelling, and the herb as oxen they do cause thee to eat, and by the dew of the heavens they are wetting thee, and seven times do pass over thee, till that thou knowest that the Most High is ruler in the kingdom of men, and to whom He willeth He giveth it. And that which they said -- to leave the stump of the roots of the tree; thy kingdom for thee abideth, after that thou knowest that the heavens are ruling. 'Therefore, O king, let my counsel be acceptable unto thee, and thy sins by righteousness break off, and thy perversity by pitying the poor, lo, it is a lengthening of thine ease.
The queen, on account of the words of the king and his great men, to the banquet-house hath come up. Answered hath the queen, and said, 'O king, to the ages live; let not thy thoughts trouble thee, nor thy countenance be changed: there is a man in thy kingdom in whom is the spirit of the holy gods: and, in the days of thy father, light, and understanding, and wisdom -- as the wisdom of the gods -- was found in him; and king Nebuchadnezzar thy father, chief of the scribes, enchanters, Chaldeans, soothsayers, established him -- thy father, O king -- read more. because that an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of enigmas, and loosing of knots was found in him, in Daniel, whose name the king made Belteshazzar: now let Daniel be called, and the interpretation he doth show.' Then Daniel hath been caused to come up before the king; answered hath the king, and said to Daniel, 'Thou art that Daniel who art of the sons of the Removed of Judah, whom the king my father brought in out of Judah? And I have heard of thee, that the spirit of the gods is in thee, and light, and understanding, and excellent wisdom have been found in thee. 'And now, caused to come up before me have been the wise men, the enchanters, that this writing they may read, and its interpretation to cause me to know: and they are not able to shew the interpretation of the thing: and I -- I have heard of thee, that thou art able to give interpretations, and to loose knots: now, lo -- thou art able to read the writing, and its interpretation to cause me to know -- purple thou dost put on, and a bracelet of gold is on thy neck, and third in the kingdom thou dost rule.' Then hath Daniel answered and said before the king, 'Thy gifts be to thyself, and thy fee to another give; nevertheless, the writing I do read to the king, and the interpretation I cause him to know; thou, O king, God Most High, a kingdom, and greatness, and glory, and honour, gave to Nebuchadnezzar thy father: and because of the greatness that He gave to him, all peoples, nations, and languages were trembling and fearing before him: whom he willed he was slaying, and whom he willed he was keeping alive, and whom he willed he was raising up, and whom he willed he was making low; and when his heart was high, and his spirit was strong to act proudly, he hath been caused to come down from the throne of his kingdom, and his glory they have caused to pass away from him, and from the sons of men he is driven, and his heart with the beasts hath been like, and with the wild asses is his dwelling; the herb like oxen they cause him to eat, and by the dew of the heavens is his body wet, till that he hath known that God Most High is ruler in the kingdom of men, and whom He willeth He raiseth up over it. 'And thou, his son, Belshazzar, hast not humbled thy heart, though all this thou hast known; and against the Lord of the heavens thou hast lifted up thyself; and the vessels of His house they have brought in before thee, and thou, and thy great men, thy wives, and thy concubines, are drinking wine with them, and gods of silver, and of gold, of brass, of iron, of wood, and of stone, that are not seeing, nor hearing, nor knowing, thou hast praised: and the God in whose hand is thy breath, and all thy ways, Him thou hast not honoured. 'Then from before Him sent is the extremity of the hand, and the writing is noted down; and this is the writing that is noted down: Numbered, Numbered, Weighed, and Divided. This is the interpretation of the thing: Numbered -- God hath numbered thy kingdom, and hath finished it. Weighed -- Thou art weighed in the balances, and hast been found lacking. Divided -- Divided is thy kingdom, and it hath been given to the Medes and Persians.'
and higher than they three presidents, of whom Daniel is first, that these satraps may give to them an account, and the king have no loss.
And Daniel, when he hath known that the writing is signed, hath gone up to his house, and the window being opened for him, in his upper chamber, over-against Jerusalem, three times in a day he is kneeling on his knees, and praying, and confessing before his God, because that he was doing it before this. Then these men have assembled, and found Daniel praying and entreating grace before his God; read more. then they have come near, yea, they are saying before the king concerning the king's interdict: 'Hast thou not signed an interdict, that any man who seeketh from any god and man until thirty days, save of thee, O king, is cast into a den of lions?' Answered hath the king, and said, 'The thing is certain as a law of Media and Persia, that doth not pass away.' Then they have answered, yea, they are saying before the king, that, 'Daniel, who is of the sons of the Removed of Judah, hath not placed on thee, O king, any regard, nor on the interdict that thou hast signed, and three times in a day he is seeking his petition.' Then the king, when he hath heard the matter, is greatly displeased at himself, and on Daniel he hath set the heart to deliver him, and till the going up of the sun he was arranging to deliver him. Then these men have assembled near the king, and are saying to the king, 'know, O king, that the law of Media and Persia is: That any interdict and statute that the king doth establish is not to be changed.' Then the king hath said, and they have brought Daniel, and have cast him into a den of lions. The king hath answered and said to Daniel, 'Thy God, whom thou art serving continually, Himself doth deliver thee.' And a stone hath been brought and placed at the mouth of the den, and the king hath sealed it with his signet, and with the signet of his great men, that the purpose be not changed concerning Daniel. Then hath the king gone to his palace, and he hath passed the night fasting, and dahavan have not been brought up before him, and his sleep hath fled from off him. Then doth the king rise in the early morning, at the light, and in haste to the den of lions he hath gone; and at his coming near to the den, to Daniel, with a grieved voice, he crieth. The king hath answered and said to Daniel, O Daniel, servant of the living God, thy God, whom thou art serving continually, is He able to deliver thee from the lions?' Then Daniel hath spoken with the king: 'O king, to the ages live: my God hath sent His messenger, and hath shut the lions' mouths, and they have not injured me: because that before Him purity hath been found in me; and also before thee, O king, injury I have not done.' Then was the king very glad for him, and he hath commanded Daniel to be taken up out of the den, and Daniel hath been taken up out of the den, and no injury hath been found in him, because he hath believed in his God.
And this Daniel hath prospered in the reign of Darius, and in the reign of Cyrus the Persian.
In the third year of Cyrus king of Persia, a thing is revealed to Daniel, whose name is called Belteshazzar, and the thing is true, and the warfare is great: and he hath understood the thing, and hath understanding about the appearance.
And in the twenty and fourth day of the first month, I have been by the side of the great river, that is Hiddekel:
Watsons
DANIEL was a descendant of the kings of Judah, and is said to have been born at Upper Bethoron, in the territory of Ephraim. He was carried away captive to Babylon when he was about eighteen or twenty years of age, in the year 606 before the Christian aera. He was placed in the court of Nebuchadnezzar, and was afterward raised to situations of great rank and power, both in the empire of Babylon and of Persia. He lived to the end of the captivity, but being then nearly ninety years old, it is most probable that he did not return to Judea. It is generally believed that he died at Susa, soon after his last vision, which is dated in the third year of the reign of Cyrus. Daniel seems to have been the only prophet who enjoyed a great share of worldly prosperity; but amidst the corruptions of a licentious court he preserved his virtue and integrity inviolate, and no danger or temptation could divert him from the worship of the true God. The book of Daniel is a mixture of history and prophecy: in the first six chapters is recorded a variety of events which occurred in the reigns of Nebuchadnezzar, Belshazzar, and Darius; and, in particular, the second chapter contains Nebuchadnezzar's prophetic dream concerning the four great successive monarchies, and the everlasting kingdom of the Messiah, which dream God enabled Daniel to interpret. In the last six chapters we have a series of prophecies, revealed at different times, extending from the days of Daniel to the general resurrection. The Assyrian, the Persian, the Grecian, and the Roman empires, are all particularly described under appropriate characters; and it is expressly declared that the last of them was to be divided into ten lesser kingdoms; the time at which Christ was to appear is precisely fixed; the rise and fall of antichrist, and the duration of his power, are exactly determined; and the future restoration of the Jews, the victory of Christ over all his enemies, and the universal prevalence of true religion, are distinctly foretold, as being to precede the consummation of that stupendous plan of God, which "was laid before the foundation of the world," and reaches to its dissolution. Part of this book is written in the Chaldaic language, namely, from the fourth verse of the second chapter to the end of the seventh chapter; these chapters relate chiefly to the affairs of Babylon, and it is probable that some passages were taken from the public registers. This book abounds with the most exalted sentiments of piety and devout gratitude; its style is clear, simple, and concise; and many of its prophecies are delivered in terms so plain and circumstantial, that some unbelievers have asserted, in opposition to the strongest evidence, that they were written after the events which they describe had taken place. With respect to the genuineness and authenticity of the book of Daniel, there is abundance both of external and internal evidence; indeed all that can well be had or desired in a case of this nature: not only the testimony of the whole Jewish church and nation, who have constantly received this book as canonical, but of Josephus particularly, who recommends him as the greatest of the prophets; of the Jewish Targums and Talmuds, which frequently cite and appeal to his authority; of St. Paul and St. John, who have copied many of his prophecies; and of our Saviour himself, who cites his words, and styles him "Daniel the prophet." Nor is the internal less powerful and convincing than the external evidence; for the language, the style, the manner of writing, and all other internal marks and characters, are perfectly agreeable to that age; and finally, he appears plainly and undeniably to have been a prophet by the exact accomplishment of his prophecies.