738:
763:, on which was written the name of God; and since this name possessed the miraculous power of enabling inanimate things to speak, the idol could utter the words "I am thy god." Daniel, however, was not to be so easily deceived. Asking permission to kiss the idol on the mouth, he stepped before it and conjured the frontlet in the following words: "Although I am only a man of flesh and blood, yet I stand here as God's messenger. Take care that God's name is not desecrated by you, and thus I command you to follow me." While he was kissing the idol, the frontlet passed from the idol's mouth into his. When Nebuchadnezzar, as usual, sent for musicians to give songs of praise to the idol, he noticed that Daniel had silenced it.
28:
778:
1102:
818:
Daniel's enemies insisted that the lions were tame because they were not hungry, whereupon the king commanded that the accusers themselves spend a night with the beasts. As a result, the enemies of Daniel, numbering 122, with their wives and children, making a total of 366 persons, were torn by 1,469
751:
Daniel denied himself much in the matter of food, since he would not partake of the wine and oil of the heathens. Daniel was not forced, as were his three friends, to worship the idol which
Nebuchadnezzar set up; for the king, who well knew that Daniel would rather be cast into the fiery furnace than
695:
According to this view, Daniel and his friends were eunuchs, and were consequently able to prove the groundlessness of charges of immorality brought against them, which had almost caused their death at the hands of the king. It was said of Daniel, "If he were in one scale of the balance and all the
814:
prayer. Despite his friendship for Daniel, the king listened to the nobles' accusations, and condemned Daniel to be cast into the den of lions. The mouth of the den was closed with a huge stone, which had rolled on its own from
Palestine to Babylon for that purpose. Upon this stone sat an angel in
809:
Although Daniel was not forced to sin in any way, he was prepared to sacrifice his life rather than omit his prayers; hence it was easy for his enemies to convict him of having violated the royal order. While he was at prayer his enemies entered his room, and watched to see whether the accusations
711:
The rabbis had difficulty reconciling Daniel's concern and apparent friendliness towards the man who had destroyed the Temple. They handled this in two ways. When Daniel explains to
Nebuchadnezzar the dream of the tree that was cut down, the rabbis viewed it in the context of Isaiah 56:1, which is
797:
Daniel's success at court naturally excited the envy and ill will of the
Babylonians, who gathered in a mob and threatened the king and his house if he did not deliver Daniel to them. The king was powerless to resist, and the people took Daniel and threw him into a den with seven famished lions.
691:
According to rabbinical tradition Daniel was of royal descent; and his fate, together with that of his three friends, Hananiah, Mishael, and
Azariah, was foretold by the prophet Isaiah to King Hezekiah in these words, "and they shall be eunuchs in the palace of the king of Babylon".
752:
commit idolatry, sent him away from
Babylon so he would not be forced to condemn him. Furthermore, it was God's intention to cause the three men to be taken out of the furnace during the absence of Daniel, so that their rescue should not be ascribed to the merit of the latter.
712:
sometimes rendered "Do what is right, and give alms." The midrash explains that Daniel advised him to atone for his sins by good deeds, and for his misdeeds by kindness to the poor. This was because Daniel knew that many of the Jewish exiles were starving.
715:
When Daniel says, "My lord, this dream should be for your enemies, and its meaning for your foes," the rabbis conclude that this is addressed to God, rather than king
Nebuchadnezzar; otherwise it could be interpreted as favoring Nebuchadnezzar over Israel.
724:
No names of angels are mentioned in the Bible until the Book of Daniel, where
Michael and Gabriel make their appearance. This led the Rabbis to assert that the names of the angels were something that the returning exiles brought with them from Babylonia.
683:. These stories are describing Jewish success in the Diaspora, where it was important to emphasize Jewish wisdom and statecraft during periods of foreign domination in order to strengthen the sense of worth and ethnic pride of the Jewish people.
822:
Although Daniel was no prophet in the rabbis' opinion, God held him worthy to receive the revelation of the destiny of Israel, even to the Day of
Judgment, thus distinguishing him from his friends, the prophets
737:
806:
had in an instant transported from Judea to
Babylon, holding him by the hair of his head. On the seventh day the king went to the den to bewail Daniel, and was astonished to find him alive.
755:
Nevertheless, the king endeavored to induce Daniel to worship the idol, by trying to make him believe that it was alive and real. He ordered that there be placed in its mouth the frontlet (
1735:
1149:
1730:
699:
Nebuchadnezzar admired Daniel greatly, although Daniel refused the proffered divine honors, thus distinguishing himself favorably from the contemporary ruler of
658:
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1082:
The Madness of King Nebuchadnezzar: The Ancient Near Eastern Origins and Early History of Interpretation of Daniel 4
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1538:
831:, who had no visions. Daniel, however, forgot the "end" revealed to him, after an angel had shown him everything.
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was believed to have been the angel who delivered Hananiah, Mishael, and Azariah from the fiery furnace.
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against him could be substantiated, as the king did not believe them. Daniel did not omit his
782:
522:
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contain various expansions, elaborations and inferences beyond the text presented in the
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Daniel remained there unharmed for six days, being fed during that time by the prophet
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1105: This article incorporates text from a publication now in the
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the shape of a lion, so that Daniel's enemies might not harass him.
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wise men of the heathens in the other, he would outweigh them all".
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Shadrach, Meshach, and Abednego, Christ Church Cathedral, Dublin
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1702:‡ indicates persons whose status as prophets is exclusive to
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1736:Cultural depictions of Daniel (biblical figure)
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8:
1159:Prophets in the Hebrew Bible / Old Testament
1731:Hebrew Bible people in rabbinic literature
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1128:
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481:
456:
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49:
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259:Baraita on the Erection of the Tabernacle
848:The Jew in the Court of the Foreign King
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413:
330:
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131:
111:
79:
52:
43:
18:
1036:
1034:
967:
946:
7:
1016:on Azariah in Rabbinical Literature
156:Mekhilta of Rabbi Shimon bar Yochai
14:
1695:indicate persons whose status as
1114:; et al., eds. (1901–1906).
1124:. New York: Funk & Wagnalls.
1100:
26:
982:Jewish Heritage Online Magazine
850:, (Minneapolis: Fortress, 1990)
747:Shadrach, Meshach, and Abednego
703:, who demanded honor as a god.
254:Baraita on the Thirty-two Rules
249:Baraita of the Forty-nine Rules
1:
448:Iggeret of Rabbi Sherira Gaon
1726:Prophets in the Hebrew Bible
1699:is not universally accepted.
621:Targum to the Five Megillot
1752:
770:
744:
1688:
707:Daniel and Nebuchadnezzar
675:to the Biblical story of
207:Mekhilta le-Sefer Devarim
151:Mekhilta of Rabbi Ishmael
980:"Angels in the Talmud",
773:Daniel in the lions' den
1121:The Jewish Encyclopedia
344:Pirkei De-Rabbi Eliezer
244:Alphabet of Rabbi Akiva
201:Sifrei Zutta on Numbers
188:Numbers and Deuteronomy
1651:in rabbinic literature
1581:in rabbinic literature
1508:in rabbinic literature
1464:in rabbinic literature
1443:in rabbinic literature
1416:Zechariah ben Jehoiada
1256:in rabbinic literature
1190:in rabbinic literature
879:Pirke de Rabbi Eliezer
794:
742:
561:Targum Pseudo-Jonathan
1079:Henze, M. H. (1999).
928:Tanhuma, Mishpatim, 4
780:
740:
733:Nebuchadnezzar's idol
289:Pesikta de-Rav Kahana
176:Sifra (Torat Kohanim)
1026:Shir haShirim Rabbah
1010:Shir haShirim Rabbah
781:Illustration from a
732:
630:Targum to Chronicles
443:Shir ha-Shirim Zutta
364:Shir HaShirim Rabbah
1411:Eliezer ben Dodavah
1014:Jewish Encyclopedia
673:rabbinic literature
359:Ecclesiastes Rabbah
349:Tanna Devei Eliyahu
339:Avot de-Rabbi Natan
284:Lamentations Rabbah
44:Talmudic literature
20:Rabbinic literature
1239:Israelite prophets
1008:93a; compare also
795:
766:
743:
369:Deuteronomy Rabbah
354:Alphabet of Sirach
319:Megillat Antiochus
1713:
1712:
1092:978-90-04-11421-0
827:, Zechariah, and
767:In the lions' den
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523:Smaller midrashim
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397:Baraita of Samuel
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239:Seder Olam Rabbah
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100:Babylonian Talmud
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1287:Mentioned in the
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1104:
1103:
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1041:Midrash Tehillim
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428:Midrash Tehillim
411:
387:Midrash Proverbs
328:
309:Seder Olam Zutta
304:Leviticus Rabbah
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165:
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133:Halakhic Midrash
109:
95:Jerusalem Talmud
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1166:Pre-Patriarchal
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689:
665:
612:Targum Tehillim
591:Targum Jonathan
565:Fragment Targum
513:Midrash HaGadol
433:Midrash Hashkem
377:Pesikta Rabbati
221:Aggadic Midrash
120:Minor Tractates
39:
12:
11:
5:
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970:, p. 111.
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949:, p. 109.
939:
937:In Daniel 4:24
930:
921:
915:Genesis Rabbah
907:
896:
883:
863:
852:
846:Wills, L. M.,
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785:manuscript of
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1107:public domain
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1064:Genesis Rabba
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1012:7:8, and the
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671:Allusions in
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506:
504:
503:Midrash Jonah
501:
499:
496:
494:
491:
490:
489:
488:
483:
474:
471:
469:
466:
465:
464:
463:
458:
449:
446:
444:
441:
439:
438:Exodus Rabbah
436:
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431:
429:
426:
423:
420:
419:
418:
417:
412:
403:
400:
398:
395:
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385:
383:
380:
378:
375:
373:Devarim Zutta
372:
370:
367:
365:
362:
360:
357:
355:
352:
350:
347:
345:
342:
340:
337:
336:
335:
334:
329:
320:
317:
315:
312:
310:
307:
305:
302:
300:
299:Midrash Iyyob
297:
295:
294:Esther Rabbah
292:
290:
287:
285:
282:
280:
277:
276:
275:
274:
269:
260:
257:
255:
252:
250:
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177:
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138:
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134:
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118:
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98:
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91:
90:
86:
82:
78:
69:
66:
64:
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60:
59:
58:
55:
51:
48:
47:
42:
38:
37:Adolf Behrman
34:
29:
25:
24:
21:
17:
1704:Christianity
1692:
1667:
1645:
1638:
1631:
1619:
1612:
1605:
1598:
1575:
1568:
1561:
1463:
1461:
1318:
1204: /
1187:
1172:
1119:
1099:
1081:
1059:
1048:
1021:
1013:
1001:
994:Avodah Zarah
989:
981:
975:
963:
954:
942:
933:
924:
910:
899:
886:
866:
855:
847:
842:
821:
817:
808:
796:
756:
754:
750:
723:
714:
710:
698:
694:
690:
670:
625:Targum Sheni
618:Targum Iyyov
460:1000–1200 CE
402:Targum Sheni
32:
1053:Daniel 10:7
958:Daniel 4:17
860:Isaiah 39:7
761:high priest
424:Eichah Zuta
414:900–1000 CE
392:Ruth Rabbah
1720:Categories
1206:Matriarchs
1202:Patriarchs
968:Henze 1999
947:Henze 1999
904:Ezekiel 28
835:References
802:, whom an
793:to Daniel.
771:See also:
745:See also:
508:Ein Yaakov
331:650–900 CE
271:400–600 CE
1539:Zechariah
1529:Zephaniah
1085:. BRILL.
1006:Sanhedrin
875:Sanhedrin
873:tractate
789:carrying
759:) of the
627:to Esther
421:Ruth Zuta
231:Tannaitic
168:Leviticus
54:Tannaitic
1697:prophets
1663:Nehemiah
1640:Mordecai
1524:Habakkuk
1449:Jeremiah
1406:Jahaziel
1371:Shemaiah
1361:Jeduthun
1277:Phinehas
1116:"Daniel"
800:Habakkuk
791:Habakkuk
783:Georgian
687:Ancestry
1693:Italics
1680:Azariah
1649: (
1579: (
1554:Noahide
1544:Malachi
1506: (
1499:Obadiah
1454:Ezekiel
1441: (
1401:Micaiah
1356:Solomon
1331:Abigail
1320:Elkanah
1304:Deborah
1254: (
1241:in the
1214:Abraham
1109::
1073:Sources
829:Malachi
819:lions.
787:Michael
727:Gabriel
604:Ketuvim
582:Nevi'im
314:Tanhuma
81:Amoraic
68:Tosefta
63:Mishnah
1647:Esther
1614:Baruch
1570:Balaam
1534:Haggai
1459:Daniel
1439:Isaiah
1421:Huldah
1391:Hanani
1381:Elisha
1376:Elijah
1366:Ahijah
1346:Nathan
1336:Samuel
1326:Hannah
1314:Samson
1309:Gideon
1299:Joshua
1267:Miriam
1089:
1043:24, 66
871:Talmud
825:Haggai
812:Mincha
720:Angels
677:Daniel
536:Targum
143:Exodus
85:Gemara
1627:Uriah
1607:Beeri
1592:Other
1519:Nahum
1514:Micah
1504:Jonah
1484:Hosea
1476:Minor
1431:Major
1351:David
1262:Aaron
1252:Moses
1243:Torah
1229:Sarah
1224:Jacob
1219:Isaac
1180:Enoch
1066:118:2
877:93b;
804:angel
757:tzitz
547:Torah
485:Later
196:Sifre
112:Later
1675:Oded
1669:Ruth
1658:Ezra
1633:Buzi
1621:Agur
1600:Amoz
1563:Beor
1494:Amos
1489:Joel
1396:Jehu
1386:Iddo
1185:Noah
1174:Abel
1087:ISBN
918:96:5
892:Yoma
890:see
701:Tyre
1577:Job
1341:Gad
1028:7:9
996:36a
894:77a
35:by
1722::
1118:.
1033:^
881:52
1706:.
1653:)
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1510:)
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1462:(
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1258:)
1192:)
1188:(
1151:e
1144:t
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1095:.
660:e
653:t
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205:(
87:)
83:(
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