By Jacques B. Doukhan
Written by means of an Adventist pupil of Jewish background, this remark solves a number of longstanding difficulties and sheds new gentle on many elements of the cryptic prophecies of Daniel. clean perception is supplied relating to such questions as: no matter what occurred to Daniel's tomb? Is Michael "one of the manager princes" or is he "the first of the executive princes"? Why did King Nebuchadnezzar put out of your mind his dream? Why did Daniel adopt his three-week quick in the course of Passover?Jacques Doukhan re-creates the area of Babylon, explains vague allusions, and unearths hidden styles in the prophesies that support to elucidate their which means. His learn in historic Jewish assets and data of the unique languages makes this ebook a precious contribution to the literature.
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Extra resources for Secrets of Daniel: Wisdom and Dreams of a Jewish Prince in Exile
34: 1 ; Deut. 1 0:5), form part of that j udgment. 5 Familiar with biblical thought, Belshazzar senses that the inscrip tion brings such a judgment. Not only is it the hand of the Creator but also that of a judge. The Creator is judge. Only He who has woven the inner depths of the soul, who is able to grasp the most intimate thoughts, is in a p osition to judge. We understand now the biblical coupling ofjudgment and creation: " O Lord, you have searched me and you know me. You know when I sit and when I rise; you perceive my thoughts from afar.
2:2 1 ) of each new year. 4. Daniel 7 :25 defines idan as being a year, a concept we find even more explicit in the parallel passage of Revelation 1 2: 1 4 (see later chapters) . 5 . " When the passage uses the word " times" instead of "years," it is to draw our attention to the number seven, symbol of the divine. And indeed, the illness is not of natural causes, but divinely inflicted. The end of Nebuchadnezzar's trial is "sealed" (Dan. 4: 1 6, 34) . God controls his destiny, and nobody can change it.
The metaphor of the tree alludes also to the king's presumptu ous character, comparing Nebuchadnezzar to Adam in his function as manager of the universe (Gen. 1 :28) . It also hints at the tree of life (or the tree of the knowledge of good and evil) in its position in the middle of the earth (Gen. 2:9; 3 :3) . The tree stretches unto the heav ens (Dan. 4: 1 1 , 20) . Clearly it is no ordinary tree. Everything points to its superiority. But underneath all this foliage of praise is a layer of harsh criti cism.