About the Course:

The Book of Daniel is a course designed to orient students on  the principles of  inductive Bible study while applying them to the Book of Daniel. With deep insight, Rabbanit (Rebbetzin) Angie Boleware leads a comprehensive tour among the people, places and events that are described in the Book of Daniel.

This study is essential for understanding the Book of Revelation from the Renewed Testament as  the book of Daniel lays the basis for the book of Revelation. Both books come from the same source  and share symbolism and the last-day prophecies.


The Book of Daniel, Intro and Chapter 1

The Book of Daniel is a biblical book consisting of an "account of the activities and visions of Daniel, a noble Jew exiled at Babylon." In the Hebrew Bible it is found in the Ketuvim (writings), while in Christian Bibles it is grouped with the Major Prophets.

The book divides into two parts, a set of six court tales in chapters 1–6 followed by four apocalyptic visions in chapters 7–12. The Apocrypha contains three additional stories, the Song of the Three Holy Children,Susanna, and Bel and the Dragon

Traditionally ascribed to Daniel himself, modern scholarly consensus considers the book pseudonymous, the stories of the first half legendary in origin, and the visions of the second the product of anonymous authors in the Maccabean period (2nd century BC). Its message is that just as the G-d of Israel saved Daniel and his friends from their enemies, so he would save all of Israel in their present oppression.

Its influence has resonated through later ages, from the Dead Sea Scrolls community and the authors of the gospels and Revelation, to various movements from the 2nd century to the Protestant Reformation and modern millennialist movements - on whom it continues to have a profound influence.

Chapter 1 Induction in Babylon 

In the third year of King Jehoiakim, G-d allows Jerusalem to fall into the power of Nebuchadnezzar, king of Babylon. Young Israelites of noble and royal family, "without physical defect, and handsome," versed in wisdom and competent to serve in the palace of the king, are taken to Babylon to be taught the literature and language of the Chaldeans. Among them are Daniel and his three companions, who refuse to touch the royal food and wine for fear of defilement. Their overseer fears for his life in case the health of his charges deteriorates, but Daniel suggests a trial and the four emerge healthier than their counterparts from ten days of nothing but vegetables and water. They are allowed to continue to refrain from eating the king's food, and to Daniel G-d gives insight into visions and dreams. When their training is done Nebuchadnezzar finds them 'ten times better' than all the wise men in his service and therefore keeps them at his court, where Daniel continues until the first year of King Cyrus.


The Book of Daniel, Chapter 2 (Parts 1 & 2)

 Daniel 2 (the second chapter of the Book of Daniel) tells how Daniel interpreted a dream of Nebuchadnezzar, king of Babylon. The king saw a gigantic statue made of four metals, from its gold head to its feet of mingled iron and clay; as he watched, a stone "not cut by human hands" destroyed the statue and became a mountain filling the whole world. Daniel explained to the king that the statue represented four successive kingdoms beginning with Babylon, while the stone and mountain signified a kingdom established by G-d which would never be destroyed nor given to another people. (The dream and its interpretation are given in verses 31-45). Nebuchadnezzar then acknowledges the supremacy of Daniel's G-d and raises him to high office in Babylon.

The overall theme of the Book of Daniel is G-d's sovereignty over history. On the human level Daniel is set against the Babylonian magicians who fail to interpret the king’s dream, but the cosmic conflict is between the god of Israel and the false Babylonian gods. What counts is not Daniel’s human gifts, nor his education in the arts of divination, but Divine Wisdom and the power that belongs to G-d alone, as Daniel indicates when he urges his companions to seek G-d’s mercy for the interpretation of the king’s dreams.

The Book of Daniel, Chapter 3 (parts 1 and 2)

King Nebuchadnezzar set up a golden image in the plain of Dura (a word meaning simply "plain") and commanded that all his officials bow down before it. All who failed to do so would be thrown into a blazing furnace. Certain officials informed the king that the three Jewish youths Hanania, Mishael, and Azaria, who bore the Babylonian names Shadrach, Meshach, and Abednego, and whom the king had appointed to high office in Babylon, were refusing to worship the golden statue. The Hebrew names of Daniel's friends were Hananiah (חֲנַנְיָה), "Yah (i.e., Yahweh) is gracious", Mishael (מִישָׁאֵל), "Who is like God?" and Azariah (עֲזַרְיָה), "Yah has helped", but by the king’s decree they assigned Chaldean names, so that Hananiah became Shadrach, Mishael became Meshach and Azariah became Abednego. Shadrach's name is possibly derived from Shudur Aku "Command of Aku (the moon god)", Meshach is probably a variation of Mi-sha-aku, meaning "Who is as Aku is?", and Abednego is either "Servant of the god Nebo/Nabu" or a variation of Abednergal, "servant of the god Nergal." The three were brought before Nebuchadnezzar, where they informed the king that their God would be with them. Nebuchadnezzar commanded that they be thrown into the fiery furnace, heated seven times hotter than normal, but when the king looked he saw four figures, and not three, walking unharmed in the flames. Seeing this, Nebuchadnezzar brought the youths out of the flames and promoted them to even higher office, decreeing that any who spoke against their God should be torn limb from limb.

The Book of Daniel, Chapter 4 (Parts 1 and 2)

Nebuchadnezzar recounts a dream of a huge tree that is suddenly cut down at the command of a heavenly messenger. Daniel is summoned and interprets the dream. The tree is Nebuchadnezzar himself, who for seven years will lose his mind and live like a wild beast. All of this comes to pass until, at the end of the specified time, Nebuchadnezzar acknowledges that "heaven rules" and his kingdom and sanity are restored.