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Daniel is episodic rather than linear: it has no plot as such. It does, however, have a structure. Chapters 2–7 form a chiasm, a literary figure in which elements mirror each other: chapter 2 is the counterpart of chapter 7, chapter 3 of chapter 6, and chapter 4 of chapter 5, with the second member of each pair advancing the first in some way.
Martydom and resurrection: Daniel 11 tells how the "wise" lay down their lives as martyrs at the end-time persecution for resurrection into the final kingdom. Daniel 3 (the story of the Fiery Furnace) and Daniel 6 (Daniel in the lions' den) were read in this light, providing a prototype for Christian martyrdom and salvation through the ...
Daniel 11:36-37 [22] speaks of a self exalting king, considered by some to be the Antichrist. [23] Antiochus Epiphanes attempted to replace worship of Yahweh with veneration of himself, and was referred to in the Daniel 8:23-25 prophecy. [24] His command to worship false gods and desecration of the temple was seen by Jerome as prefiguring the ...
The seventy weeks prophecy is internally dated to "the first year of Darius son of Ahasuerus, by birth a Mede" (Daniel 9:1), [34] later referred to in the Book of Daniel as "Darius the Mede" (e.g. Daniel 11:1); [35] however, no such ruler is known to history and the widespread consensus among critical scholars is that he is a literary fiction. [36]
The Book of Daniel is a 2nd-century BC biblical apocalypse with a 6th-century BC setting. Ostensibly "an account of the activities and visions of Daniel, a noble Jew exiled at Babylon", [1] the text features a prophecy rooted in Jewish history, as well as a portrayal of the end times that is both cosmic in scope and political in its focus. [2]
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them.." Daniel 8:3-10 (Authorized Version 1611)
The day-year principle was partially employed by Jews [7] as seen in Daniel 9:24–27, Ezekiel 4:4-7 [8] and in the early church. [9] It was first used in Christian exposition in 380 AD by Ticonius, who interpreted the three and a half days of Revelation 11:9 as three and a half years, writing 'three days and a half; that is, three years and six months' ('dies tres et dimidium; id est annos ...
Since the mid-16th century, editors have further subdivided each chapter into verses – each consisting of a few short lines or of one or more sentences. Sometimes a sentence spans more than one verse, as in the case of Ephesians 2:8–9, and sometimes there is more than one sentence in a single verse, as in the case of Genesis 1:2.