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YOU ARE HERE: Study Programs >> Perek Yomi (A Chapter a Day) >> Questions to Guide You

Perek Yomi - Daniel

There is good reason why the Tanakh does not include the book of Daniel among the Prophets in any category, early or latter. While the text deals with "predictions" made during the Babylonian exile, the fact of the matter is that the author (or authors) actually wrote during the time of Antiochus Epiphanes (he who motivated the Maccabean Revolution in the second century B.C.E.) so that what appears in the Book of Daniel as prophecy is actually retrospective in terms of what happened in history long before.

This helps explain, as well, why a good portion of the book is in Aramaic (and late Aramaic rather than early, that is, not the type of Aramaic utilized in the third or in the fourth or fifth centuries B.C.E.).

Virtually nothing is known regarding the writer (or writers). Scholars are in agreement that, authorship aside, the purpose of the volume was to offer encouragement to the Jews during the time of Antiochus and the restrictive legislation and persecution which, finally, led to the revolution and to the "rededication" (Hanukkah).

And, as a result of the fact that, while it positions itself at a much earlier date, since it was written at a much later date there are numerous errors in connection with names and other historical information regarding Babylonia.

However, dates and time of writing to the contrary notwithstanding, the text represents the basic idea which courses throughout the entire Tanakh – namely "God in history" and the importance to the Jew of recognizing the significance of Mitzvah living and how this relates to the ultimate (and positive) destiny (persecution aside) for those who follow the Mitzvah pattern.

Some historical references may be helpful before one actually begins the daily reading. For example, the "madness" (Daniel, chapter 4) ascribed to Nebuchadnezzar, is derived from a tradition regarding Nabonidus who was the last king of Babylon.

Insofar as Belshazzar is concerned, who is referred to as the "son of Nebuchadnezzar", he was actually the son of Nabonidus, was not actually king, but was reigning in the absence of his father at Tema.

There is no historical figure, "Darius the Mede." There was, of course, Darius I of Persia (522 - 486 B.C.E.).

It should be noted that, in the Septuagint, Daniel is referred to as a Major Prophet but in our Tanakh, the book is placed in the Ketuvim (the Writings). Indeed, many compare the Book of Daniel not to one of the prophetic texts but, rather, to the category of Apocalypse. That is, as Collins puts it, "a genre of revelatory literature with a narrative framework, in which a revelation is mediated by an other-worldly being to a human recipient, disclosing a transcendent reality, which is both temporal, insofar as it envisages eschatological salvation and spatial insofar as it involves another, supernatural world". Since that is quite a definition (!), put otherwise - and perhaps doing injustice to scholarly verbiage - "it is a message for the human realm which is cast, frequently, in supernatural terminology, but which has a lesson to teach to people." (Professor J. J. Collins is the author of the volume Daniel With an Introduction to Apocalyptic Literature and a number of other writings on this text.)

Was there a "Daniel" - one author? "Daniels"? For a brief synopsis of responses to this question one might consult the Anchor Bible Dictionary, Vol. 2, pages 29 - 38, especially units C and D, pages 29 - 31.

Much of the material in the questions and observations being sent to Perek Yomi participants is based upon Dr. H. L. Ginsberg's 1948 volume Studies in Daniel. There are fewer questions for this volume since the material does not lend itself to the type of "inquiry discovery" that (for example) characterizes Psalms, Proverbs, the Scrolls or (even) Job.

Chapter 1

  1. To what cause does the author ascribe the fall of Jerusalem?
  2. Why does the author make reference only to the utensils utilized in "the house of God" but there is no reference to any other booty, etc.?
  3. What type of young men does Nebuchadnezzar ask his underlings to select from amongst the Judeans – in terms of mental and physical characteristics?
  4. When the three years will have elapsed, what function is in mind for these people?
  5. Why does Daniel refuse to eat from the king's table?
  6. In verse 9 and 10 the term "chief officer" is used in the translation; the actual term in the Hebrew is "Saris" which frequently means castrate and why would such be selected for serving the monarch?
  7. What does the "chief officer" fear and what is Daniel's "test" to allay his fears?
  8. To what does the author ascribe the remarkable development of the "four young men?"
  9. Is Nebuchadnezzar pleased with the results of the "three years of training"?
  10. According to verse 21 how long did Daniel serve in this capacity?
  11. Was Cyrus a successor to Nebuchadnezzar or one who overthrew his monarchy?

Chapter 2

  1. Can one (should one?) discern a parallel between this chapter and the experience of Joseph with Pharaoh?
  2. Indeed, in verse 3 the English "I am full of anxiety" reflects a Hebrew phrase which is identical with that in the Joseph story (chapter 41; verse 8).
  3. At this point (verse 4) the text moves from Hebrew to Aramaic. Is there any evident reason or purpose noted for this change?
  4. Unlike the Pharaoh/Joseph situation, what major difference is there in the demand which the king makes of his interpreters?
  5. What (verse 12) is the final result of the dialogue between the "wise men" and the king?
  6. According to verse 13 are "the four" - Daniel and his companions - included in the death decree?
  7. Does Daniel (verse 15 and 16) seem to have ready access to the king in spite of the latter's recent rage?
  8. What measure does Daniel use in order to ascertain what the king actually dreamt - and is the measure successful?
  9. In the prayer verses (20 - 23), aside from the Aramaic, does the reader see any connection with the Psalms or other passages in the Tanakh?
  10. How, in verse 28, does Daniel's coming to the king parallel that of Joseph to Pharaoh - or does it?
  11. In verse 30 does Daniel claim any particular "competency" in dream interpretation or, rather, give some other source credit?
  12. Following his narrating of the dream (verses 31 through 35) does Daniel wait for any confirmation of accuracy from the king, or does he move immediately to the interpretation?
  13. Would verse 43 imply some union between "heavenly creatures" and humanity?
  14. Irrespective, at that time, what will result in terms of rulership?
  15. Does the interpretation imply a messianic time and/or even hint at what kingdom this would be?
  16. In verse 46, since the king "ordered that a meal offering and pleasing offerings be made to him" – would this imply that he regarded Daniel as a "godlike creature?"
  17. As a result of the dream sequence, what becomes of Daniel and his friends?
  18. Is there any reference in this entire chapter to Judea, to Israel, to the Temple, to the exiles as such?

Chapter 3

  1. Does the text indicate that this particular statue was representative of any particular being, animal, or human?
  2. Does the text indicate that this statue was in any way related to the "religious practices" of the Babylonians?
  3. And, finally, does the text indicate why the king would have erected such a statue?
  4. Verse 8 makes reference to the fact that "certain Chaldeans came forward to slander the Jews." As a matter of fact, was this slander or a correct report? (see verses 13 through 18)
  5. What astonishes the king (verses 24, 25)?
  6. According to verse 28 what does this experience yield where the king is concerned?
  7. Would verse 29 be understood to mean that the king had legislated worship of the "Jewish" God?
  8. Is there any introduction which explains what appears to be a "royal announcement" in verses 31 through 33?
  9. In sum, is it the intent of this chapter that Nebuchadnezzar became a convert to Judaism (at least in terms of worshipping Elohim) or, rather, that he recognized the "potency" of the "most high God?"
  10. And, where is Daniel when all of this is going on - does the chapter indicate or imply?

Chapter 4

  1. Is any reason given for the shift from the third person to the first person in Chapter IV where Nebuchadnezzar is now "speaking for himself?"
  2. In connection with verse 5, does the text indicate, at any point, Daniel's reaction to being called Beltshazzar "after the name of my God?"
  3. In the light of the previous chapter (particularly), is it to be assumed that the king has completely forgotten about the "Jewish God?"
  4. In verse 10 there is reference to a holy "Watcher"; might this be a cognomen for "angel" (or other messenger from Divinity)?
  5. In verse 12 (although the previous verses refer to a tree) how explain the pronoun "him"?
  6. In his interpretation of the dream, does Daniel imply or explicate why Nebuchadnezzar is to be "punished?"
  7. According to the narrative in this chapter, when did the "predicted" actually occur (verse 26 – 30)?
  8. Verses 25 through 30 are in the third person. With verse 31, once again the narrative resumes in the first person; is there any evident explanation for this particular change?
  9. In the "praise of the Most High" is there any reference to (or hint) that this refers to the "Jewish God"?
  10. In Jewish theology, is the phrase "king of heaven" ever used in connection with Divinity (verse 34)?
  11. Anticipating chapter 5, is the indication that Nebuchadnezzar's reign is to come to an end or, rather (verse 33), that his reign was continuing?

Chapter 5

  1. Is there any indication as to when Belshazzar came to reign or the reason for the "great banquet?"
  2. Would his bringing the utensils from the Jerusalem temple have been considered, by our standards, as sacrilege?
  3. Why would the "handwriting on the wall" have caused the ruler chagrin?
  4. In verse 10 since the queen seems to know of Daniel, is it possible that this was the queen mother?
  5. What would appear to be the objective of Daniel in dwelling on the "biography" of Nebuchadnezzar (whom he describes as the father of Belshazzar)?
  6. In verses 22 et seq, what is Daniel's criticism of the king?
  7. In spite of the dire reading of "Mene mene tekel upharsin", how does the king deal with Daniel?
  8. According to the text, how long did it take for Daniel's reading of text to actually come about?
  9. Is there any indication as to who "killed" Belshazzar?

(The thirtieth verse, to all intents and purposes, actually is part of the first verse of Chapter 6).

Chapter 6

  1. What is it about Daniel that concerns "the other ministers and satraps" - his religion or his position (or both)?
  2. Do the conspirators directly use Jewishness as an argument against Daniel?
  3. Does the king not appear somewhat naive in terms of acting on the suggestion regarding to whom one can "address a petition?"
  4. In verse 11 there is the phrase "confession to his God". Is this not a peculiar phrasing to come from any author committed to Jewishness?
  5. In the English translation of verse 14 there are three words at the conclusion "to his God". These words do not appear in the Aramaic text. In that text, it notes that "he offers petitions" and, by implication, not to the king. What if, indeed, the complaint brought to the king would have added the words "to his God?" Might his (the king's) reaction have been different?
  6. Would it appear from verse 16 that we are dealing here with an "absolute monarch?"
  7. In verses 17 through 21, what is the picture drawn of the ruler - arrogant or compelled by custom to action undesirable (to him)?
  8. According to verse 24, is it specifically stated why no harm had come to Daniel?
  9. And, according to verse 25 what is the lot of those who plot against one who is a devoted servant of God?
  10. Would verses 26 through 28 indicate that Judaism had become the faith of the overall kingdom?
  11. From Verse 29 would one conclude that (in chronology) the text had now reached the time of Cyrus the Persian? And, if so, this will necessarily have to relate to the following chapter (7).

Chapter 7

  1. How is the structure of this chapter different from those which preceded it - from the very beginning?
  2. If the "little horn" was Antiochus, then in verses 11 and 12, what is the destiny of Antiochus?
  3. How does the dream/vision end in verses 13 and 14?
  4. Is there any identification of the "one like a human being?" Might it be an angel; a king "whose line would continue to rule forever?"
  5. To whom does Daniel turn for an explanation of his dream (verse 16)?
  6. In verse 27, is the prediction that "the people of the holy ones of the Most High – presumably the Jews – will presently have "kingship, dominion and grandeur?"
  7. As speculation, if the concluding refrain had to do with a positive outcome for the Jews why, then, was Daniel "very alarmed by my thoughts?"

Chapter 8

  1. Is any reason given why the Book of Daniel shifts in this chapter to Hebrew from Aramaic?
  2. Would the "he goat" be identified as Antiochus or, possibly, is this Alexander followed by the division of his dominion into four kingships?
  3. In verse 9, is the "small horn" most likely a term for Antiochus?
  4. What type of "being" explains the vision to Daniel (verse 16 and 17)?
  5. Beginning with verse 20, how does the explanation of the dream dovetail with the speculation in the questions above?
  6. Why, in verse 27 does Daniel observe that "no one could explain it" following the explanation which had been given to him in the previous verses?

Chapter 9

  1. Would the figure of "70 years" (verse 2) document the speculation of most scholars that this was written after the return of the exiles from Babylonia – well after?
  2. Where in the previous chapters is there any tefillah of Daniel recorded?
  3. To what does the text refer in verse 11 "the teaching (the Hebrew has "Torah") of Moses?"
  4. Does the text at any point take issue with the "actions of God?"
  5. In verse 16 why is the translation of "tzidkotekha", literally your justice, rendered as "your abundant benevolence?"
  6. In what order of the Tefillot do we encounter (repeatedly) the phrasing in verses 17 through 19?
  7. How does one understand the phrasing in verse 21, "the man Gabriel" referred to as "was sent forth in flight" – unless the term "man" is here meant to refer to a heavenly creature in the configuration of a human?
  8. How does verse 27 relate to the events leading up to Hanukkah with reference to "he will put a stop to the sacrifice and the meal offering" and the reference to "an appalling abomination?"
  9. But, what is the final outcome to be?

Chapter 10

  1. Why does the text find it necessary to indicate that "Daniel, was called Belteshazzar" unless, possibly, this chapter comes from another author or, the phrase was added by an editor?
  2. The end of the first verse deals with "the thing was true" and "the thing could be understood in a vision" - does this explain the comment that "the meaning is uncertain?"
  3. Why, according to verses 2 and 3 was Daniel in mourning?
  4. Once again, in verse 5 reference is made to "a man" but, from the description which follows, is it not clear that this was a "human shape" but not a human being?
  5. Is there any indication in verses 7 through 11 why Daniel is the only one who "saw the vision" and why he is described as a "precious man?"
  6. In verse 14, what is the purpose of the "messenger?"
  7. In verse 21, is there any explanation of the "Book of Truth?"

Chapter 11

  1. In verse 3 is the "warrior king" quite possibly Alexander the Great?
  2. And, in verse 4 does this record the division of his Empire following his death?
  3. The sentences which follow would relate to what type of "political developments" - and do they appear to resemble the political chaos and subsequent maneuvering following the break up of the Alexandrian Empire?
  4. Although cast in the future (he will, etc.) does the narrative appear to describe events (however poeticized) which actually have transpired?

Chapter 12

  1. Is Mikhael (described as the great prince) considered the "angel" Mikhael and is he the "patron angel" of "your people?"
  2. What is meant by the phrase "all who are found inscribed in the book?"
  3. Does verse 2 imply (or explicate) that the dead will come to life - and that many of those will find the return not "exciting?"
  4. Who are "the knowledgeable" in verse 3?
  5. The "Ever Living One" is clearly Divinity; but, who or what is the man clothed in linen?
  6. Does the book end with a positive or a negative indication for the Jews; with a negative or positive future for Daniel?
  7. How would you read the conclusion - as offering encouragement to the reader at the time when it was composed - or otherwise? [As previously noted: the time of Antiochus Epiphanes, self-proclaimed "The Great" (dubbed Epimanes, the great madman, the Tyrant who led to the Maccabean revolt and Hanukkah) - or, as represented, the multi-century earlier Babylonian exile?
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