The thesis of this article is that according to Jesus' words in Matthew 24:15 and a literary analysis of the book of Daniel, the sixth-century prophet composed the book.
This commentary on the book of Daniel discusses the themes of the kingdom and covenant which run through this book. The author also discusses the place of the book of Daniel within the biblical framework of redemptive history, the date and the structure and theology of the book Daniel. This section is also an exposition of Daniel 1.
In the interpretation of the book of Daniel, how should the stories of Daniel and his three friends be viewed? Are they "traditional tales" originating in the eastern Jewish Diaspora during the Hellenistic period, like it is sometimes assumed? This article discusses the issues of interpretation of Daniel 1–Daniel 6 in relation to authentic history.
Chapter 1 is an introduction to the book of Daniel. The author considers the book's composition, dating, and message. At the end are a few questions to facilitate further reflection.
The author presents an outline and exposition of Daniel 8.
Kaiser presents an outline and exposition of Daniel 7.
Kaiser presents an outline and exposition of Daniel 6
Kaiser presents an outline and exposition of Daniel 5.
Kaiser presents an outline, overview, and exposition of Daniel 2.
Kaiser presents an overview, structure, and exposition of Daniel 4.
Nebuchadnezzar was a man in control, who sought to expand his empire (Daniel 2). Yet God taught him that He is in control of all things, and He alone reigns. In contrast to Nebuchadnezzar, Daniel understood that his ability, his authority and his hopes were subordinate to and dependent upon God. If Christ is not the center of our plans and our little empires, He will shatter them.
Kaiser gives an outline and exposition of Daniel 3.
Kaiser continues his exposition of Daniel 1 that he started in the first article in this series. He now focuses on Daniel 1:3-21.
This article reflects on the interpretation of the writing on the wall of Daniel 5:26-28. The article starts to consider the particular problem why the Babylonians could not read these Aramaic words when Aramaic was an official court language. It is proposed that the inscription was a number written in cuneiform, which was translated into Aramaic and then interpreted.
A very important date for the interpretation of the book of Daniel is 536 BC. This date refers to the end of the seventy weeks of Daniel 9:24. It is also the start of the sixty-nine weeks of Daniel 9:25-26. At the end of this period a messiah would appear and Jerusalem would be rebuilt. The author argues that Nehemiah was this anointed one.
What is the function of the voice of Leviticus in Daniel 9? Levitical terminology and thought-forms pervade the chapter. This essay argues that intertextual sensitivity to the Leviticus connections in Daniel 9 can make the reader sensitive for new insights in the theological perspective of the chapter.
What is the meaning and function of the reference to the "seventy sevens" to which Daniel 9:24 refers? This study reads the text in the light of a number of Qumran sources. It concludes that these sources refer to the "seventy sevens" as primarily theological expressions rather than a temporal marker.
This article considers the prayer of Daniel in Daniel 9.
This article is a Bible study on Daniel 1.
This article is a Bible study on Daniel 2.
This article is a Bible study on Daniel 3.
This article is a Bible study on Daniel 4.
This article is a Bible study on Daniel 5.
This article is a Bible study on Daniel 6.
This article is a Bible study on Daniel 7.
This article is a Bible study on Daniel 8.
This article is a Bible study on Daniel 9.
This article is a Bible study on Daniel 10.
This article is a Bible study on Daniel 11.
This article is a Bible study on Daniel 12.