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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. Daniel is one of the maskilim, the wise, whose task is to teach righteousness. [15]
Further imagery includes Daniel 7's Son of Man (more accurately "one like a son of man"), the "holy ones of the Most High", and the eternal Kingdom of God which will follow the four kingdoms and the "little horn". [17] Chronological predictions: Daniel predicts several times the length of time that must elapse until the coming of the Kingdom of ...
The discourse forms an ex eventu (after the event) prophecy, with close parallels with certain Babylonian works. The only true prophecy is the prediction of the death of Antiochus, which is probably based on Ezekiel's prophecy of Gog and Magog. The heroes of Daniel 11–12, the "wise", are based on the "Suffering Servant" of Isaiah 53. [18]
[21] such as the "little horn" of Daniel 7 and 8. Isaac Newton's religious views on the historicist approach are in the work published in 1733, after his death, Observations upon the Prophesies of the Book of Daniel, and the Apocalypse of St. John. [22] It took a stance toward the papacy similar to that of the early Protestant reformers.
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]
Paraphrase of the prophecy of Daniel 7 by arranging prophecy phrases parallel to given interpretation. Survey of prophecy. This survey section consists of paraphrases and quotations of the significant texts. During the reign of Belshazzar, the last king of Babylon, Daniel experiences a dream or vision. [18]
Scholars take their cue from the parallels between Revelation 13 and Daniel 7, noting that in Daniel 7:17 that the beasts are revealed as kingdoms. Therefore, given that the beast of Revelation 13 is a composite of the beasts of Daniel, one should similarly interpret this beast as a kingdom, more specifically a composite of all kingdoms.
This investigative judgment determines who of the myriads sleeping in the dust of the earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation (1 Peter 4:17, 18; Daniel 7:9, 10; Revelation 14:6, 7; Luke 20:35).