Daniel 8
Daniel 8 is the eighth chapter of the Book of Daniel. It tells of Daniel's vision of a two-horned ram destroyed by a one-horned goat, followed by the history of the "little horn", which is Daniel's code-word for the Greek king Antiochus IV Epiphanes.[1]
Although set during the reign or regency of King Belshazzar (who probably died in 539 BCE), the subject of the vision is Antiochus' oppression of the Jewish people during the second century BCE: he outlawed Jewish customs such as circumcision, the Jewish monthly/Lunar calendar, dietary restrictions, and Sabbath observance,[Notes 1] made ownership of the Torah scroll a capital offense, and built an altar to Zeus in the Temple (the "abomination of desolation").[2] His program sparked a popular uprising which led to the retaking of Jerusalem and the Temple by Judas Maccabeus (164 BCE).[3]
Summary
In the third year of Belshazzar, king of Babylon, Daniel in a vision sees himself in Susa, which is in Elam, in modern-day western Iran. In his vision he sees a ram with two horns, one greater than the other; the ram charges to the west, north and south, and no other beast can stand against it. Daniel then sees a male goat with a single horn come from the west without touching the ground; it strikes the ram and destroys it. At the height of his power the goat's horn is broken and in its place four horns grow.[Daniel 8:5–8] One of the horns is small but grows great and prospers in everything it does, throwing stars down to the earth, stopping the daily sacrifice, destroying the sanctuary and throwing truth to the ground.[Daniel 8:9–12] Daniel is told the vision will be fulfilled in 2,300 evenings and mornings, when the sanctuary will be cleansed.[Dan. 8:13–14] The angel Gabriel appears and tells Daniel that this is a vision about the time of the end.[Dan. 8:15–19]
Composition and structure
The Book of Daniel originated as a collection of folktales among the Jewish community in Babylon and Mesopotamia in the Persian and early Hellenistic periods (5th to 3rd centuries BCE), and was later expanded by the visions of chapters 7–12 in the Maccabean era (mid-2nd century).[4] Daniel is a legendary figure[5] and his name was presumably chosen for the hero of the book because of his reputation as a wise seer in Hebrew tradition.[6] The structure of the chapter can be described as follows:[7]
I. Introduction: date and place (verses 1–2);
II. Vision report: ram, he-goat, angelic conversation (3–12);
III. Epiphany (appearance) of interpreter: circumstances and desire for interpretation, epiphany (15–17);
IV. Interpretation: circumstances, interpretation of images, concluding statement by the angel (18–26);
V. Concluding statement of visionary's reaction, v.27.
Genre and themes
The Book of Daniel is an apocalypse, a literary genre in which a heavenly reality is revealed to a human recipient; such works are characterized by visions, symbolism, an other-worldly mediator, an emphasis on cosmic events, angels and demons, and pseudonymity (false authorship).[8] Apocalypses were common from 300 BCE to 100 CE, not only among Jews and Christians, but Greeks, Romans, Persians and Egyptians.[9] Daniel, the book's hero, is a representative apocalyptic seer, the recipient of the divine revelation: has learned the wisdom of the Babylonian magicians and surpassed them, because his God is the true source of knowledge; he is one of the maskil, the wise, whose task is to teach righteousness.[9] The book is also an eschatology, meaning a divine revelation concerning the end of the present age, a moment in which God will intervene in history to usher in the final kingdom.[10]
Daniel 8 conforms to the type of the "symbolic dream vision" and the "regnal" or "dynastic" prophecy, analogous to a work called the "Babylonian Dynastic Prophecy"–a more extensive example appears in Daniel 11. For its sources it draws on Daniel 7, which supplies the symbolism of the "little horn" and the "holy ones" (angels), as well as on the Book of Ezekiel, which provides the location by a river and the epiphany of the angel, and on the Book of Habakkuk with its concern with the "end of time." The "little horn" which casts some of the stars to the ground recalls Isaiah 14:12 and Lucifer, which in turn presupposes the Ugaritic (Canaanite) myth of Attar's attempt to take the throne of Baal.[11]
Chapter 8 is about the actions of the world-powers at the "end-time".[12] The course of history is pre-determined, and Antiochus is merely playing a role in the unwinding of God's plan.[13] Daniel 8 is thus a reinterpretation and expansion of Daniel 7:[14] where chapter 7 spoke only cryptically of the change-over from the Medo-Persian empire to the age of the Greek kings, chapter 8 makes this explicit; by the same token, chapter 8 speaks cryptically of the "little horn," whose story will be taken up in detail in the following chapters.[12]
Interpretation
![](https://upload.wikimedia.org/wikipedia/commons/thumb/6/69/Battle_of_Issus_mosaic_-_Museo_Archeologico_Nazionale_-_Naples_2013-05-16_16-25-06_BW.jpg/350px-Battle_of_Issus_mosaic_-_Museo_Archeologico_Nazionale_-_Naples_2013-05-16_16-25-06_BW.jpg)
Historical background
Daniel 8 is an interpretation of the author's own time, 167–164 BCE, with a claim that God will bring to an end the oppression of the Jewish people.[15] It begins with the Greek conquest of the Persian empire, touches on the rise of the four Greek successor-kingdoms, and then focuses on the career of Antiochus IV Epiphanes, who took the throne of Seleucid Syria in 175 BCE.[16] Antiochus found himself in conflict with the Jews, and while the details are obscure, it appears that there was a revolt in Jerusalem, he sent troops to suppress it, and as a result the daily Jewish sacrifice was stopped and the Temple polluted.[17] The date for this is usually given as 167 BCE.[17] The attempt to wipe out traditional religion and culture inevitably provoked a reaction, and the rebel Jews, led by Judas Maccabee and his brothers, won sufficient military victories over the Seleucids to take back and purify the temple three years later.[17]
The ram, the he-goat, the great horn and the four new horns
The symbols of the ram and he-goat, explained in the text of Daniel 8 as representing the kings of Persia and Greece, are apparently drawn from the constellations that preside over Persia and Syria in Hellenistic astrology.[18] Scholars are agreed that the goat's first horn (the horn which is broken) is Alexander the Great, and the four horns which then arise are the four generals who divided his empire.[19] The detail that the goat does not touch the ground as he attacks the ram may reflect the speed of Alexander's conquest.[20]
The "little horn" and his war on God
The "little horn" which arises from the four horns is Antiochus Epiphanes.[18] It "grows in power to the south and to the east and towards the beautiful land", reflecting Antiochus' campaigns in Egypt (169–168 BCE), Persia (166 BCE) and Israel (the "beautiful land").[21] "Truth was flung to the ground" by the little horn as it tramples the land: this is probably a reference to the Torah, the Law of Moses.[22]
Daniel 8:13's "holy ones" most likely means angels, rather than saints, as in the King James Version.[23] Sometimes in the Hebrew Bible it seems to refer to the Israelites.[24] Stars were commonly identified with angels in ancient Israel, and in 8:10 the reader is told that the little horn "grew great ... and some of the host of the stars it cast down to the ground and trampled upon them", indicating that Antiochus fights against the "heavenly host" of God's angels.[25] Indeed, he "aspired to be as great as the Prince of the host," God himself.[21]
Daniel is the only book in the Hebrew Bible which gives names to angels. Gabriel may have received his because he "has the appearance of a man" (Hebrew gaber); he appears here as a messenger and interpreter of God's message, the same role he was later given by the author of Luke's annunciation scene (Luke 1:19,26).[26] Michael is depicted as Israel's guardian angel and a warrior.[26] The prominence given these divine beings in Daniel is typical of Hellenistic Jewish literature, but much more restricted than in contemporary works such as First Enoch.[26]
The 2,300 evenings and mornings
In verse 13 Daniel overhears two "holy ones" (angels). One asks" "For how long is this vision concerning the regular burnt offering, the transgression that makes desolate, and the giving over the sanctuary and host to be trampled?" and Daniel is informed that it will be "for 2,300 evenings and mornings," or 1,150 days.[27] This is contradicted (twice in one sentence) at the end of Daniel 12, which says that "from the time the regular burnt offering is taken away ... there shall be 1,290 days; happy are those that persevere and attain the 1,335 days" (Daniel 12:11–12): the different numbers, first 1,150 days, then 1,290, finally 1,335, are presumably revisions made when the earlier numbers passed without fulfillment.[28]
The period in question was initially the duration of the desecration of the Temple, but 1,150 days is slightly less than three and a half years, while the desecration lasted only three years.[27] It seems likely that the focus of the author shifted from the desecration and re-dedication of the Temple to the end of history, which would be marked by the resurrection of the dead: the final number in Daniel 12:12 is followed by the instruction to Daniel to "go your way and rest; you shall rise for your reward at the end of days."[28]
The interpretation of the 2,300 evenings and mornings as equivalent to half that number of days–1150 days–appears to be the most common, but C. L. Seow, a leading Daniel scholar, takes it to mean 2,300 full days. This would be equivalent to about seven years; assuming that the end-point is the re-dedication of the Temple and restoration of sacrifices in 164 BCE, the starting point would then be the murder of the high priest Onias III in 171, another notable year in the events leading up to the desecration.[29]
Christian eschatological readings
![](https://upload.wikimedia.org/wikipedia/commons/thumb/f/fd/Adriaen_Collaert_-_Iulius_Caesar.jpg/250px-Adriaen_Collaert_-_Iulius_Caesar.jpg)
The Book of Daniel, and along with Revelation, formed one of the foundations of Christian eschatology.[30][Notes 2] The authors of the Gospels identified Jesus with Daniel 7's "one like a son of man", and by the 3rd century CE the stone of Daniel 2 and the fourth figure in the furnace in Daniel 3 were interpreted as Christ, the fourth kingdom of Daniel 7 was Rome, and the "little horn" was the Antichrist (his identification as Antiochus was denied by Jerome in a famous exchange with the pagan philosopher Porphyry).[31] Daniel's timetable was reinterpreted to fit Christian expectations: the prophecy of 70 weeks in Daniel 9:20–27, for example, was commonly held to end either with the life and death of Christ or with the destruction of Jerusalem in 70 CE.[32]
In the Middle Ages dissident Catholics, and later Martin Luther, identified the pope as the Antichrist, while the "little horn" included Mohammed, Antiochus, and the papacy, depending on which chapter of Daniel involved.[32] In the 17th century the English Puritans interpreted their struggle in terms of God's army (themselves) battling the Antichrist (the pope) and his ally (the king), and the Fifth Monarchy Men took their name and ideal of government from Daniel 7.[33]
As late as the 18th century no less a figure than Isaac Newton could still read Daniel as a coded prediction of the future, but already this approach was in decline.[34] A few 17th century scholars had begun saying that Daniel referred only to Antiochus, and in the 19th century this and the 2nd century date of the book became the scholarly consensus.[35] Nevertheless, the traditional "historicist" interpretation continues in popular culture, and conservative scholars continue in its defence.[36]
See also
Notes
References
Citations
- ^ Bandstra 2008, p. 452.
- ^ Bandstra 2008, p. 449.
- ^ Aune 2010, p. 15-19.
- ^ Collins 1984, p. 29,34–35.
- ^ Collins 1984, p. 28.
- ^ Redditt 2008, p. 176-177,180.
- ^ Collins 1984, p. 84-85.
- ^ Crawford 2000, p. 73.
- ^ a b Davies 2006, p. 397-406.
- ^ Carroll 2000, p. 420-421.
- ^ Collins 1984, p. 86-87.
- ^ a b Kratz 2001, p. 100.
- ^ Towner 1984, p. 121.
- ^ Knibb 2001, p. 18.
- ^ Towner 1984, p. 115-116.
- ^ Grabbe 2010, p. 6-10.
- ^ a b c Grabbe 2010, p. 16.
- ^ a b Collins 1984, p. 87.
- ^ Brettler 2005, p. 213.
- ^ Towner 1984, p. 119.
- ^ a b Hammer 1976, p. 85.
- ^ Hill 2009, p. no pagination.
- ^ Daniel 8:13: KJV
- ^ Collins 1998, p. 104-105.
- ^ Collins 1998, p. 105.
- ^ a b c Towner 1984, p. 117.
- ^ a b Collins 2013, p. 85.
- ^ a b Collins 2013, p. 86.
- ^ Seow 2003, p. 125.
- ^ Rowland 2007, p. 344.
- ^ Lucas 2005, p. 156,158.
- ^ a b Lucas 2005, p. 156.
- ^ Weber 2007, p. 374-375.
- ^ Collins 2001, p. 1.
- ^ Lucas 2005, p. 157.
- ^ Collins 2001, p. 1-2.
Bibliography
- Aune, David E. (2010). "The World of Roman Hellenism". In Aune, David E. (ed.). The Blackwell Companion to The New Testament. John Wiley & Sons. ISBN 9781444318944.
- Bandstra, Barry L. (2008). Reading the Old Testament: An Introduction to the Hebrew Bible. Wadsworth Publishing Company. ISBN 978-0495391050.
- Bar, Shaul (2001). A letter that has not been read: dreams in the Hebrew Bible. Cincinnati: Hebrew Union College Press. ISBN 978-0-87820-424-3.
- Boyer, Paul S. (1992). When Time Shall Be No More: Prophecy Belief in Modern American Culture. Harvard University Press. ISBN 0-674-95129-8.
- Brettler, Mark Zvi (2005). How To Read the Bible. Jewish Publication Society. ISBN 9780827610019.
- Carroll, John T. (2000). "Eschatology". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
- Cohn, Shaye J.D. (2006). From the Maccabees to the Mishnah. Westminster John Knox Press. ISBN 9780664227432.
- Collins, John J. (1984). Daniel: With an Introduction to Apocalyptic Literature. Eerdmans. ISBN 9780802800206.
- Collins, John J. (1998). The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature. Eerdmans. p. 103. ISBN 9780802843715.
Son of Man: The interpretation and influence of Daniel 7.
- Collins, John J. (2001). Seers, Sibyls, and Sages in Hellenistic-Roman Judaism. BRILL. ISBN 9780391041103.
- Collins, John J. (2002). "Current Issues in the Study of Daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 9004116753.
- Collins, John J. (2003). "From Prophecy to Apocalypticism: The Expectation of the End". In McGinn, Bernard; Collins, John J.; Stein, Stephen J. (eds.). The Continuum History of Apocalypticism. Continuum. ISBN 9780826415202.
- Collins, John J. (2013). "Daniel". In Lieb, Michael; Mason, Emma; Roberts, Jonathan (eds.). The Oxford Handbook of the Reception History of the Bible. Oxford UNiversity Press. ISBN 9780191649189.
- Crawford, Sidnie White (2000). "Apocalyptic". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
- Davies, Philip (2006). "Apocalyptic". In Rogerson, J. W.; Lieu, Judith M. (eds.). The Oxford Handbook of Biblical Studies. Oxford Handbooks Online. ISBN 9780199254255.
- DeChant, Dell (2009). "Apocalyptic Communities". In Neusner, Jacob (ed.). World Religions in America: An Introduction. Westminster John Knox Press. ISBN 9781611640472.
- Doukhan, Jacques (2000). Secrets of Daniel: wisdom and dreams of a Jewish prince in exile. Review and Herald Pub Assoc. ISBN 9780828014243.
- Dunn, James D.G. (2002). "The Danilic Son of Man in the New Testament". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 0391041282.
- Grabbe, Lester L. (2010). An Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel, and Jesus. Continuum. ISBN 9780567552488.
- Grabbe, Lester L. (2002a). Judaic Religion in the Second Temple Period: Belief and Practice from the Exile to Yavneh. Routledge. ISBN 9780203461013.
- Grabbe, Lester L. (2002b). "A Dan(iel) For All Seasons". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 9004116753.
- Hammer, Raymond (1976). The Book of Daniel. Cambridge University Press. ISBN 9780521097659.
- Harrington, Daniel J. (1999). Invitation to the Apocrypha. Eerdmans. ISBN 9780802846334.
- Hill, Andrew E. (2009). "Daniel". In Garland, David E.; Longman, Tremper (eds.). Daniel—Malachi. Zondervan. ISBN 9780310590545.
- Hill, Charles E. (2000). "Antichrist". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
- Horsley, Richard A. (2007). Scribes, Visionaries, and the Politics of Second Temple Judea. Presbyterian Publishing Corp. ISBN 9780664229917.
- Knibb, Michael (2001). "The Book of Daniel in its Context". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 9004116753.
- Kratz, Reinhard (2001). "The Visions of Daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 9004116753.
- Levine, Amy-Jill (2010). "Daniel". In Coogan, Michael D.; Brettler, Marc Z.; Newsom, Carol A. (eds.). The new Oxford annotated Bible with the Apocryphal/Deuterocanonical books : New Revised Standard Version. Oxford University Press. ISBN 9780199370504.
- Lucas, Ernest C. (2005). "Daniel, Book of". In Vanhoozer, Kevin J.; Bartholomew, Craig G.; Treier, Daniel J. (eds.). Dictionary for Theological Interpretation of the Bible. Baker Academic. ISBN 9780801026942.
- Matthews, Victor H.; Moyer, James C. (2012). The Old Testament: Text and Context. Baker Books. ISBN 9780801048357.McDonald, Lee Martin (2012). Formation of the Bible: the Story of the Church's Canon. Peabody, MA: Hendrickson Publishers. p. 57. ISBN 978-1-59856-838-7. Retrieved 22 July 2014.
- Niskanen, Paul (2004). The Human and the Divine in History: Herodotus and the Book of Daniel. Continuum. ISBN 9780567082138.
- Provan, Iain (2003). "Daniel". In Dunn, James D. G.; Rogerson, John William (eds.). Eerdmans Commentary on the Bible. Eerdmans. ISBN 978-0-8028-3711-0.
- Redditt, Paul L. (2008). Introduction to the Prophets. Eerdmans. ISBN 9780802828965.
- Reid, Stephen Breck (2000). "Daniel, Book of". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
- Rowland, Christopher (2007). "Apocalyptic Literature". In Hass, Andrew; Jasper, David; Jay, Elisabeth (eds.). The Oxford Handbook of English Literature and Theology. Oxford University Press. ISBN 9780199271979.
- Ryken, Leland; Wilhoit, Jim; Longman, Tremper (1998). Dictionary of Biblical Imagery. InterVarsity Press. ISBN 9780830867332.
- Sacchi, Paolo (2004). The History of the Second Temple Period. Continuum. ISBN 9780567044501.
- Schwartz, Daniel R. (1992). Studies in the Jewish Background of Christianity. Mohr Siebeck. ISBN 9783161457982.
- Seow, C.L. (2003). Daniel. Westminster John Knox Press. ISBN 9780664256753.
- Schiffman, Lawrence H. (1991). From Text to Tradition: A History of Second Temple and Rabbinic Judaism. KTAV Publishing House. ISBN 9780881253726.
- Spencer, Richard A. (2002). "Additions to Daniel". In Mills, Watson E.; Wilson, Richard F. (eds.). The Deuterocanonicals/Apocrypha. Mercer University Press. ISBN 9780865545106.
- Towner, W. Sibley (1984). Daniel. Westminster John Knox Press. ISBN 9780664237561.
- VanderKam, James C. (2010). The Dead Sea Scrolls Today. Eerdmans. ISBN 9780802864352.
- VanderKam, James C.; Flint, Peter (2013). The meaning of the Dead Sea scrolls: their significance for understanding the Bible, Judaism, Jesus, and Christianity. HarperCollins. ISBN 9780062243300.
- Waters, Matt (2014). Ancient Persia: A Concise History of the Achaemenid Empire, 550–330 BCE. Cambridge University Press. ISBN 9781107652729.
- Weber, Timothy P. (2007). "Millennialism". In Walls, Jerry L. (ed.). The Oxford Handbook of Eschatology. Oxford University Press. ISBN 9780199742486.
- Wesselius, Jan-Wim (2002). "The Writing of Daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. ISBN 0391041282.
Further reading
- Baldwin, Joyce G. (1981). Donald J. Wiseman (ed.). Daniel: an introduction and commentary. Downers Grove: Inter-Varsity Press. ISBN 978-0-87784-273-6.
- Briant, Pierre (1996). From Cyrus to Alexander. Librairie Artheme Fayard. Translation by Peter Daniels, 2002. Paris. p. 42. ISBN 1-57506-031-0.
- Brown, Raymond E.; Fitzmyer, Joseph A.; Murphy, Roland E., eds. (1999). The New Jerome Biblical Commentary. Prentice Hall. p. 1475. ISBN 0-13-859836-3.
- Carey, Greg (1999). Bloomquist, L. Gregory (ed.). Vision and Persuasion: Rhetorical Dimensions of Apocalyptic Discourse (Google On-line Books). Chalice Press. p. 224. ISBN 0-8272-4005-8. Retrieved 2010-06-25.
- Casey, Maurice (1980). Son of Man: The interpretation and influence of Daniel 7. Society for Promoting Christian Knowledge. p. 272. ISBN 0-281-03697-7.
lists ten commentators of the 'Syrian Tradition' who identify the fourth beast of chapter 7 as Greece, the little horn as Antiochus, and – in the majority of instances – the "saints of the Most High" as Maccabean Jews.
- Cohn-Sherbok, Dan (1996). The Hebrew Bible (Google on-line books). Cassell. p. 257. ISBN 0-304-33703-X. Retrieved 2010-06-24.
- Colless, Brian (1992). "Cyrus the Persian as Darius the Mede in the Book of Daniel" (PDF). Journal for the Study of the Old Testament. subscription site. 56: 115. Retrieved 2010-06-12.[permanent dead link]
- Dougherty, Raymond Philip (1929). Nabonidus and Belshazzar: A Study of the Closing Events of the Neo- Babylonian Empire. Yale University Press. p. 216. ASIN B000M9MGX8.
- Eisenman, Robert (1998). James, the brother of Jesus : the key to unlocking the secrets of early Christianity and the Dead Sea Scrolls. New York: Penguin Books. ISBN 0-14-025773-X.
- Ford, Desmond (1978). Daniel. Southern Publishing Association. p. 309. ISBN 0-8127-0174-7.
- Evans, Craig A.; Flint, Peter W. (1997). Eschatology, messianism, and the Dead Sea scrolls. Grand Rapids, Mich.: William B. Eerdmans Publishing Co. ISBN 978-0-8028-4230-5.
- Goldingay, John (1989). Daniel (Word Biblical Themes) (Rich text format of book). Dallas: Word Publishing Group. p. 132. ISBN 0-8499-0794-2. Retrieved 2010-06-28.
- Grabbe, Lester L. (2008). "Chapter 16: Israel from the Rise of Hellenism to 70 CE". In Rogerson, John William; Lieu, Judith (eds.). The Oxford handbook of biblical studies. USA: Oxford University Press. p. 920. ISBN 978-0-19-923777-7.
- Godwin, compiled and translated by Kenneth Sylvan Guthrie; with additional translations by Thomas Taylor and Arthur Fairbanks, Jr.; introduced and edited by David R. Fideler; with a foreword by Joscelyn (1987). The Pythagorean sourcebook and library : an anthology of ancient writings which relate to Pythagoras and Pythagorean philosophy ([New ed.] ed.). Grand Rapids: Phanes Press. ISBN 978-0-933999-51-0.
{{cite book}}
:|first=
has generic name (help) - Louis F. Hartman and Alexander A. Di Lella, "Daniel", in Raymond E. Brown et al., ed., The New Jerome Biblical Commentary, 1990, pp. 406–20.
- Hoppe, Leslie J. (1992). "Deuteronomy" (Google On-line Books). In Bergant, Dianne (ed.). The Collegeville Bible commentary: based on the New American Bible: Old Testament. Liturgical Press. p. 464. ISBN 0-8146-2211-9. Retrieved 2010-06-24.
- Keil, C. F.; Delitzsch, Franz (2006) [1955]. Ezekiel and Daniel. Commentary on the Old Testament. Vol. 9. Hendrickson Publishers. ISBN 0-913573-88-4.
- Longman III, Tremper; Dillard, Raymond B. (2006) [1995]. An Introduction to the Old Testament (2nd ed.). Zonderman. p. 528.
- Lucas, Ernest (2002). Daniel. Leicester, England: Apollos. ISBN 0-85111-780-5.
- Millard, Alan R. (April–June 1977). "Daniel 1–6 and History" (PDF). Evangelical Quarterly. Paternoster. 49 (2): 67–73. doi:10.1163/27725472-04902002. S2CID 251878183. Retrieved 2010-06-19.
- Miller, Stephen B. (1994). Daniel. New American Commentary. Vol. 18. Nashville: Broadman and Holman. p. 348. ISBN 0-8054-0118-0.
- Murphy, Frederick James (1998). Fallen is Babylon: the Revelation to John (Google On-line Books). Trinity Press International. p. 472. ISBN 1-56338-152-4. Retrieved 2010-06-26.
- Notes (1992). The New American Bible. Catholic Book Publishing Co. p. 1021. ISBN 978-0-89942-510-8.
- Oppenheim, A. Leo (1966). "Babylonian and Assyrian Historical Texts". In James B. Pritchard (ed.). Ancient Near Eastern Texts (2nd ed.; 3rd print ed.). Princeton University Press. p. 308.
- Rowley, H. H. (1959). Darius the Mede and the Four World Empires in the Book of Daniel: A Historical Study of Contemporary Theories. University of Wales Press. p. 195. ISBN 1-59752-896-X.
- Rowley, Harold Henry (1963). The Growth of the Old Testament. Harper & Row.
- Schwartz, Daniel R. (1992). Studies in the Jewish background of Christianity (Google On-line Books). Mohr Siebeck. p. 304. ISBN 3-16-145798-6. Retrieved 2010-06-28.
- Shea, William H. (1982). "Nabonidus, Belshazzar, and the Book of Daniel: An Update". AUSS Journal Online Archive. Andrews University Seminary. 20 (2): 133–149. Archived from the original (PDF) on 2011-07-21. Retrieved 2010-06-19.
- Shea, William H. (1986). "The Prophecy of Daniel 9:24–27". In Holbrook, Frank (ed.). The Seventy Weeks, Leviticus, and the Nature of Prophecy. Daniel and Revelation Committee Series. Vol. 3. Review and Herald Publishing Association.
- Steinberg, Martin H. Manser; associate editors, David Barratt, Pieter J. Lalleman, Julius Steinberg (2009). Critical companion to the Bible : a literary reference. New York: Facts On File. ISBN 978-0-8160-7065-7.
{{cite book}}
:|first=
has generic name (help) - Stimilli, Davide (2005). The face of immortality : physiognomy and criticism. Albany: State University of New York Press. ISBN 978-0-7914-6263-8.
- Tyndale; Elwell, Walter A.; Comfort, Philip W. (2001). Tyndale Bible dictionary. Wheaton, Ill.: Tyndale House Publishers. ISBN 978-0-8423-7089-9.
- Tomasino, Anthony J. (2003). Judaism before Jesus: the ideas and events that shaped the New Testament world. IVP Academic; Print On Demand Edition. p. 345. ISBN 0-8308-2730-7. Retrieved 2010-06-26.
- Wiseman, D. J. (1965). Notes on Some Problems in the Book of Daniel. London: Tyndale Press. p. 80. ISBN 0-85111-038-X.
- Young, Edward J. (2009) [1949]. The Prophecy of Daniel: a Commentary. Eerdmans Publishing. p. 332. ISBN 978-0-8028-6331-7.
- John F. Walvoord, Daniel: The Key to Prophetic Revelation, 1989. ISBN 0-8024-1753-1.
- Ford, Desmond (1978). Daniel. Southern Publishing Association. p. 309. ISBN 0-8127-0174-7.
- Holbrook, Frank B., ed. (1986). Symposium on Daniel. Daniel & Revelation Committee Series. Vol. 2. Biblical Research Institute: Review and Herald Publishing Association. p. 557. ISBN 0-925675-01-6.
- Pfandl, Gerhard (2004). Daniel: The Seer of Babylon. Review and Herald Pub Assoc. p. 121. ISBN 978-0-8280-1829-6.
- Stefanovic, Zdravko (2007). Daniel: Wisdom to the Wise: Commentary on the Book of Daniel. Pacific Press Publishing Association. p. 480. ISBN 978-0-8163-2212-1.
- Articles with short description
- Pages with numeric Bible version references
- All articles with dead external links
- Articles with dead external links from November 2019
- Articles with permanently dead external links
- CS1 errors: generic name
- Book of Daniel chapters
- Seventh-day Adventist theology
- Biblical dreams and visions
- Gabriel