Daniel (Hebrew: דָּנִיֵּאל, Modern Daniyyel Tiberian Dāniyyêl ; Persian: دانيال, Dâniyal or Danial, also Dani, داني ; Arabic: دانيال, Danyal) is the central protagonist of the Book of Daniel. The name "Daniel" means "God is my judge", Dan = judge, "i = a 1st person singular possessive suffix, and "El" = God.
This article describes the character Daniel, from the Book of Daniel,which is a book of the bible, as a historical figure. The historicity of Daniel, which is a subject of dispute, is discussed at Book of Daniel. This section describes him within the setting of the history that the Bible describes.
At a young age, Daniel was carried off to Babylon where he was trained in the service of the court under the authority of Ashpenaz. Daniel became famous for interpreting dreams and rose to become one of the most important figures in the court and lived well into the reign of the Persian conquerors. He retained his high position there and had influence in the decision to restore the Jews to their homeland.
Christianity regards Daniel as a saint and as prophet. Judaism considers the Book of Daniel a part of its canon, but does not regard Daniel as a prophet.
Daniel's Life
In the third year of the reign of Jehoiakim (BC 604), Daniel and three other noble youths named Hananiah, Mishael, and Azariah were among the Jewish young nobility carried off to Babylon, along with some of the vessels of the temple. Daniel and his three Jewish companions were subsequently evaluated and chosen for their intellect and beauty, to be trained as Chaldeans, who constituted the ranks of the advisors to the Babylonian court. (Daniel 1) Their overseer in this training was Ashpenaz (Daniel 1:3-7).
In all likelihood, Ashpenaz was a eunuch himself as well as being an overseer of eunuchs since it was Eastern custom at this time for males who served in court to be castrated in the belief that it would discourage them from sedition on behalf of their offspring. This, of course, would mean that Daniel and his three Hebrew associates were eunuchs. In addition, the Hebrew word in controversy, namely saris, developed over the centuries from meaning a court official at the time of Genesis (Gen. 39:1) to indicating a eunuch specifically by the time of Isaiah (Isaiah 56:3). The prophet Isaiah also prophesied that princes of Judah would serve in the palace of the king of Babylon as saris (II Kings 20:18 & Is. 39:7). This prophecy would have no negative connotation except for the fact that in the Hebrew mind it was considered a disgrace to be a eunuch. In any event, there is no record of the prophet Daniel or his palace associates being married.
Daniel was obliged to enter into the service of the king of Babylon, and in accordance with the custom of the age, received the Akkadian name of Belteshazzar, i.e., Beltis, protect the king!, Beltis being the chief female deity and consort of the supreme male god Bel. His residence in Babylon was very probably in the palace of Nebuchadnezzar, now identified with a mass of mounds called the Kasr, on the right bank of the river. However, Daniel and his three companions remained fiercely loyal to their Jewish religious and cultural identity, an identity which would sooner or later come into conflict with the paganism of the Babylonian court.
Daniel's training (Daniel 1:4) was to fit him for service to the empire. Daniel became distinguished during this period for his piety, and for his strict observance of the Torah (Daniel 1:8-16), and gained the confidence and esteem of those who were over him.
At the close of his three years of discipline and training in the royal schools, Daniel was distinguished for his knowledge and proficiency in the pagan practices of his day, and was brought out into public life. He soon became known for his skill in the interpretation of dreams (Daniel 1:17; Daniel 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, after passing a dangerous test of the astrologers by the king, which could easily have cost Daniel his life. Daniel made known and also interpreted Nebuchadnezzar's dream; as well as a later dream preceding the king's descent into animal behavior, 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 (in which Belshazzar and his concubines drank wine out of the royal Jewish ceremonial goblets of the Temple), Daniel was called in at the suggestion of the queen-mother (perhaps Nitocris, the daughter of Nebuchadnezzar[citation needed]) to interpret the mysterious handwriting on the wall. For successfully reading the cryptic handwriting by an angel of God, Daniel was rewarded by the Babylonians with a purple robe and elevation to the rank of "third ruler" of the kingdom. The place of "second ruler" was held by Belshazzar as associated with his father, Nabonidus, on the throne (Daniel 5:16). Daniel interpreted the handwriting, and "in that night was Belshazzar the king of the Chaldeans slain".
After the Persian conquest of Babylon, Daniel held the office of the first of the "three presidents" of the empire under the reign of the obscure figure of Darius the Mede, and was thus practically at the head of state affairs, with the ability to influence the prospects of the captive Jews (Daniel 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.
Daniel's Answer to the King by Briton Rivière, R.A. (1840-1920), 1890 (Manchester City Art Gallery).
Daniel's fidelity to God exposed him to persecution by jealous rivals within the king's administration. The fact that he had just interpreted the emperors' dream had resulted in his promotion and that of his companions. Being favored by the King, Cyrus, he was untouchable. His companions, however, were vulnerable to accusations, and these had them thrown into the furnace for refusing to worship the Babylonian King, Nebuchadnezzar, as a god. But they were miraculously saved.
Daniel would years later himself be cast into a den of lions for continuing to practice his faith in HaShem. But he also was miraculously delivered; after which Cyrus issued a decree enjoining reverence for "the God of Daniel" (Daniel 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 Jewish Captivity (BC 536).
Daniel's ministry as a prophet began late in life. Whereas his early exploits were a matter of common knowledge within his community, these same events, with his pious reputation, serve as the basis for his prophetic ministry. The recognition for his prophetic message is that of other prophets like Isaiah, Jeremiah and Ezekiel whose backgrounds are the basis for their revelations.
The time and circumstances of Daniel's death have not been recorded. However, Daniel was still alive in the third year of Cyrus according to the Tanakh (Daniel 10:1); and he would have been almost 100 years old at that point, having been brought to Babylon when he was in his teens, more than 80 years previously. He possibly died at Susa in Iran. Tradition holds that his tomb is located in Susa at a site known as Shush-e Daniyal. Other locations have been claimed as the site of his burial, including Daniel's Tomb in Kirkuk, Iraq, as well as Babylon, Egypt, Tarsus and, notably, Samarkand, which claims a tomb of Daniel (see "The Ruins of Afrasiab" in the Samarkand article), with some traditions suggesting that his remains were removed, perhaps by Tamerlane, from Susa to Samarkand (see, for instance, Itinerary of Benjamin of Tudela, section 153).
Prophet
In the context of the books of the Bible, Christians refer to Daniel as one of the four major prophets. This does not refer to importance of the prophet, but size of their writings. The other "major" prophets include: Isaiah, Jeremiah, and Ezekiel. Dreams and visions and revelations are sometimes associated with prophecy in the Bible, such as Joel 2:28-32 expands.
Modern Judaism does not count Daniel among the prophets. For this, two reasons are given:
- Daniel never spoke directly with God. According to the Torah, prophets (nevi'im) speak with God, not to intermediaries like angels. Daniel saw angels and never spoke with God. This is the primary reason Daniel is not considered a prophet.
- In Judaism a prophet (navi) speaks to his or her generation, not to future generations. The Prophets in the Tanakh (e.g., Isaiah, Ezekiel) spoke primarily to their generation, but their message was also pertinent to the future. Daniel's visions were for the future, not for his generation.
- A prophet must be called to a mission of reform or admonishment of his people, and not merely receive the holy spirit or be able to interpret dreams. Like Joseph before him and Mordechai after him, Daniel was a court Jew who served his people whilst serving his king, but did not engage Jewry with a mandate from on high to preach repentance and redemption. He is therefore considered a righteous man, a man beloved, a man of wisdom and piety, though not quite a prophet.
- In Rashi's commentary to the Talmud (1st Chapter of Megillah)[1] he shows that to be qualified as a prophet, one needs to spread the message one hears. Daniel's prophecies are relevant for the future, for they cryptically state what will be in days to come. However, Daniel's prophecies were not spread to the population as implied by the text itself.
Ezekiel
The prophet Ezekiel, with whom Daniel was a contemporary, describes a Daniel as a "pattern of righteousness (14:14, 20) and wisdom" (28:3).[2] In the Book of Daniel, the name is spelled with a middle letter suggesting the i of that name — but this letter is not included in Ezekiel[3], suggesting that the reference there may be to another person, possibly the "Danel" ("Judgement of God")known from Caananite Ugaritic literature (such as the Epic of Aqhat and Anat), whose reputation for wisdom and righteousness had made him legendary. (Vowel-points were not added to the consonantal Hebrew text before well into the Common Era, and the scribes may then have slipped in a vowel-point for "i" as a middle syllable.)
Habakkuk
In the Deuterocanonical portion of Daniel known as Bel and the Dragon, the prophet Habakkuk is miraculously transported by an angel to take a meal to Daniel while he is in the lions' den. In response, Daniel prays, "Thou hast remembered me, O God; neither hast thou forsaken them that seek Thee and love Thee".[4]
Tomb
Main article:
Tomb of DanielThe Tomb of Daniel is the traditional burial place of the biblical prophet Daniel. There are six different locations all claimed to be the site of the tomb: Babylon, Kirkuk and Muqdadiyah in Iraq, Susa and Malamir in Iran, and Samarkand in Uzbekistan.
Liturgical commemorations
On the Eastern Orthodox liturgical calendar, the feast days celebrating St. Daniel the Prophet together with the Three Young Men, falls on December 17 (during the Nativity Fast), on the Sunday of the Holy Forefathers[5] (the Sunday which falls between 11 and 17 December), and on the Sunday before Nativity[6]. Daniel's prophesy regarding the stone which smashed the idol (Daniel 2:34-35) is often used in Orthodox hymns as a metaphor for the Incarnation: the "stone cut out" being symbolic of the Logos (Christ), and the fact that it was cut "without hands" being symbolic of the virgin birth. Thus the hymns will refer to the Theotokos (Virgin Mary) as the "uncut mountain"
In the West, the Roman Catholic Church commemorates Daniel on July 21.[7]
He is commemorated as a prophet in the Calendar of Saints of the Lutheran Church - Missouri Synod together with the Three Young Men (Shadrach, Meshach, and Abednego), on December 17.[8]
Rabbinic literature
See also
References
External links
