In this article, we study Daniel 2-7, providing links to the readings on and around Pentecost. The parallels are impressive. This is evidently no accident as, apparently, these chapters were originally intended to be read at Pentecost.
Readings for Pentecost and Surrounding Sabbaths
We begin by giving a brief review of the relevant readings for Pentecost and the surrounding sabbaths.
The readings for Pentecost include: Exodus 19-20, the giving of the Law at Mt. Sinai; Psalm 119, a celebration of the Law; and Ezekiel 1, a vision of the cherubim chariot of God’s glory.
Recall that Pentecost takes place between the ninth and tenth sabbaths of the year. As we shall see, Daniel alludes not only to the Pentecost readings but he also alludes to the Torah and Prophet readings for these two surrounding sabbaths.
The Torah readings for weeks 9 and 10 are: (9) Genesis 37-40, Joseph, which includes his being put in the pit by his brothers, and (10) Genesis 41-44:17, which includes Joseph’s interpretation of Pharaoh’s dreams.
The Former Prophets readings are: (9) I Samuel 1-3, which includes Hannah’s song and (10) I Samuel 4-6, which includes the fall of Dagon in the presence of the ark.
Assuming that Isaiah was read in approximately equal portions each week, the Prophet readings for weeks 9 and 10 would be (9) Isaiah 10 and (10) Isaiah 11-12. Finally, the Minor Prophets readings are: (9) Hosea 12:12-13 and (10) Hosea 14.
Somewhat remarkably, Daniel alludes to all of these readings in chapters 2 through 7.
Daniel 2: Nebuchadnezzar’s Image
We know the story of Daniel 2 very well. We might not be aware how much it has been influenced by the readings on and around Pentecost. The circumstances of the dream and its interpretation, the imagery of the dream, and the plot of the dream are each related to these readings.
Ch. 2a. The king’s dream interpreted by the man of God — Daniel interpreting Nebuchadnezzar’s dreams (Dan. 2) has many parallels back to Joseph interpreting Pharaoh’s dreams (Gen. 41, week 10). Nebuchadnezzar dreams (2:1) just as Pharaoh dreamed (41:1-7). In both cases, the dreams are God’s way of revealing the future (2:22,28,45,47; 41:16,25,28). Nebuchadnezzar’s spirit is troubled by his dreams (2:1,3) just as Pharaoh’s was (41:8). Both rulers send for the magicians and other wise men (2:2; 41:8), who can not interpret the dreams (2:2-11; 41:8,15). Daniel is brought to the King by the captain of the guard (2:13-30) just as Joseph had been brought to Pharaoh by the butler (41:9-16). Daniel tells Nebuchadnezzar the dream (2:31-35) as Pharaoh had told Joseph his dreams (41:17-24). Daniel interprets the dream (2:36-45) just as Joseph had done (41:25-36). Both Daniel and Joseph give full credit to God for their ability to interpret dreams, denying any special knowledge of their own (2:30; 41:16). Nebuchadnezzar rewards Daniel by making him a ruler (2:46-49) just as Pharaoh had rewarded Joseph by making him a ruler (41:37-44).
Ch. 2b. Images of silver and gold — Nebuchadnezzar’s image is made of gold, silver and other metals, “This image’s head was of fine gold, his breast and his arms of silver” (Dan. 2:32), alluding to the commandment, “Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold” (Exo. 20:23), read at Pentecost.
Ch. 2c. Stone cut out without hands — The stone cut out without hands (Dan. 2:34) is another allusion to the Pentecost reading, “If thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it” (Ex. 20:25)
Ch. 2d. The image broken — The plot of the dream parallels the plot in I Samuel 5, which is part of the Former Prophets reading for week 10. In particular, “Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces…it shall break in pieces and consume all these kingdoms” (Dan. 2:34,44; cp. Isa. 8:9) parallels “Dagon was fallen upon his face to the ground before the ark of the Lord; and the head of Dagon and both the palms of his hands were cut off upon the threshold; only the stump of Dagon was left to him” (I Sam. 5:3-5). In both readings, an image falls to the ground in the face of the true altar of God.
Ch. 2e. The chaff blown away — “Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing floors; and the wind carried them away, that no place was found for them” (Dan. 2:35) parallels a statement made in the Minor Prophets reading for week 9, “Therefore they shall be as the morning cloud, and as the dew that passeth early away, as the chaff that is driven with the whirlwind out of the threshingfloor, and as the smoke out of the chimney” (Hos. 13:2-3 RV).
Daniel 3: Worshiping the Image of Gold
Daniel 3 tells the story of Nebuchadnezzar’s man-made golden image and the king’s commandment that it be worshiped. The allusion is to the Pentecostal reading in Exodus 20. The focus in Daniel 2 had been on the image itself. Here in Daniel 3 the focus is on whether the faithful would worship the idol or not. That is, would they be obedient to the first two commandments which banned other gods and the making and worshiping of images (Ex. 20:3-6). Daniel’s three friends keep the commandments of God rather than the commandment of the king, and are delivered from the fiery furnace (ct. Jer. 29:22; cp. Prov. 17:3).
Daniel 4: Nebuchadnezzar’s Dream of a Tree
The story in Daniel 4 is similar to the story in Daniel 2. And, just like in Daniel 2, the circumstances and imagery of the dream in Daniel 4 allude to readings around Pentecost.
Ch. 4a. The king’s dream interpreted by the man of God — Nebuchadnezzar sees a dream that makes him afraid (4:5). All the wise men are brought to him that they might interpret the dream (4:6). They cannot interpret it (4:7).
Daniel is brought in to the king (4:8). The king tells him the dream (4:9-18) and Daniel interprets it (4:19-27). The interpretation comes true (4:28-33), after which Nebuchadnezzar praises God (4:34-37). So, as before, the story parallels the story of Joseph interpreting Pharaoh’s dreams (Gen. 41, week 10).
Ch. 4b. The tree cut down — In the dream Nebuchadnezzar is compared to a giant tree with birds in its branches and beasts in its shadows. The tree is cut down indicating that Nebuchadnezzar’s empire, though magnificent now, would be destroyed. Ezekiel saw a similar vision (Ezek. 31) “in the third month, in the first day of the month,” that is, on the new moon right before Pentecost.
The tradition of cutting down a tree at Pentecost is referred to in a number of passages (Isa. 10:15-19, week 9; 10:33-11:1, week 10; Mt. 7:17-19, Pentecost; Lk. 3:9, Pentecost). This tradition may symbolize the elimination of idols which is part of the Pentecost reading (Exo. 20:3-6; cp. II Chr. 15:8-16; I Sam. 5:1-5).
Daniel 5: Belshazzar’s Feast
The story in Daniel 5 is slightly different. Instead of a dream, there is the handwriting on the wall. But besides this difference, the plot and the imagery are based on the readings around Pentecost.
Ch. 5a. The man of God interprets God’s message — When he sees the handwriting on the wall, Belshazzar’s thoughts are troubled (5:6, 9,10) just like Pharaoh’s had been when he saw the dream (Gen. 41:8). Belshazzar calls the astrologers and other wise men to interpret the writing (5:7) just as Pharaoh had done (41:8). But they cannot interpret the writing (5:8,15 II 41:8). The queen causes Daniel to be brought to the king (5:10-13) just as the butler had caused Joseph to be brought to Pharaoh (41:9-16). Daniel interprets the handwriting (5:17-28), just as Joseph had interpreted Pharaoh’s dreams (41:25-36). Belshazzar makes Daniel a ruler (5:7,16,29) just as Pharaoh had made Joseph a ruler (41:37-44). The stories are remarkably the same. The parallels are clear to anyone who reads them side-by-side, say on or around Pentecost
Ch. 5b. Worshiping false gods — “They drank wine, and praised the gods of gold [the golden vessels taken out of the temple of God, Dan. 5:3,23], and of silver, of brass, of iron, of wood, and of stone” (Dan. 5:4,23), flaunting the law read at Pentecost, “Thou shalt have no other gods before me…Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold” (Ex. 20:3-5,23).
Ch. 5c. The writing — “In the same hour came forth fingers of a man’s hand, and wrote…This is the writing that was written, Mene, Mene, Tekel, Upharsin” (5:5,25) is quite similar to “The Lord said unto me, Take thee a great roll, and write in it with a man’s pen concerning Maher-shalal-hash-baz” (Isa. 8:1). In both cases, there is a four-word oracle, written with a man’s hand, foretelling impending destruction. Isaiah 8 would have been read a couple of weeks before Pentecost.
Ch. 5d. Thou art weighed — “Thou…O Belshazzar, hast not humbled thine heart, though thou knewest all this; but hast lifted up thyself against the Lord…Thou art weighed in the balances, and art found wanting” (Dan. 5:22,23,27) exemplifies Hannah’s hymn, “Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed” (I Sam. 2:3, week 9).
Ch. 5e. Babylon conquered by the Medes and Persians — “Thy kingdom is divided, and given to the Medes and Persians” (5:28) is the same message foretold earlier by Isaiah, “Behold, I will stir up the Medes against them…Babylon, the glory of kingdoms…shall be as when God overthrew Sodom and Gomorrah” (Isa. 13:17-19, week 11).
Daniel 6: Daniel in the Lion’s Den
The issues in Daniel 6 are the same as those in Daniel 2 and 5, regarding whether the first two commandments would be followed. This time the primary allusions are to Psalm 119 and Genesis 37 and 39.
Ch. 6a. In the “grave” — Twice Joseph was symbolically in the grave for his faith; when his brothers put him in the pit and deceived their father with a coat covered with blood (Gen. 37); and when Pharaoh had him put in the dungeon (Gen. 39). Similarly, Daniel now finds himself in the lion’s den (cp. Psa. 22:13,21; 57:4) for his faith. In both cases, the faithful man of God is “raised” from apparent death to new prosperity.
Ch. 6b. Psalm 119 in the mouth of Daniel — Psalm 119, which celebrates God’s Law, was sung though the night of Pentecost. Undoubtedly these words, which foretell his situation so well, were in Daniel’s mouth that night. “Princes also did sit and speak against me: but thy servant did meditate in thy statutes…I will speak of thy testimonies also before kings, and will not be ashamed…Seven times a day do I praise thee because of thy righteous judgments…the cords of the wicked have wrapped me round…the proud have forged a lie against me, but I will keep thy precepts with my whole heart…Let the proud be ashamed; for they dealt perversely with me without a cause…the proud have digged pits for me, which are not after thy law…I have remembered thy name, 0 Lord, in the night, and have kept thy law…At midnight I will rise to give thanks unto thee because of thy righteous judgments…My soul fainteth for thy salvation: but I hope in thy word…Let my soul live, and it shall praise thee; and let thy judgments help me…Princes have persecuted me without a cause…Salvation is far from the wicked: for they seek not thy statutes” (Psa. 119:23,46,164,61 RV,69,78,85,55,62,81,175,161,155).
Daniel 7: Four Beasts
Ch. 7a. The four beasts — Daniel’s vision of the four beasts expands on the following words from the Minor Prophets reading for the ninth week of the year, “Therefore I will be unto them as a lion: as a leopard by the way will I observe them: I will meet them as a bear that is bereaved of her whelps, and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them” (Hos. 13:7-8).
Ch. 7b. Vision of God’s glorious throne — Daniel’s vision of the throne of God (7:9-10) is appropriate as part of a reading on Pentecost because Ezekiel 1 is read on that day (cp. Rev. 4 which was also written to be read on Pentecost).
Summary
The major ideas in Daniel 2 through 7 all have some connection to the readings for Pentecost or the two surrounding sabbaths. The readings for Pentecost have the following connections to Daniel. Exodus 20, the ten commandments, influences Daniel 2, 3, 5, and 6, each of which has images and idol worship. Psalm 119, the overnight devotion of one thrown in a pit, influences Daniel 6, Daniel thrown in a pit for his devotion to God. And Ezekiel 1, the cherubim vision, is alluded to in Daniel 7.
The Torah reading for week 9, including Joseph in the pit (Gen. 37) and in the dungeon (Gen. 39), has a parallel in Daniel 6, Daniel in the lion’s den. The Torah reading for week 10, in which Joseph interprets Pharaoh’s dreams, becomes a pattern for Daniel 2, 4, and 5, in which Daniel interprets the dreams of the kings of Babylon.
The Former Prophets reading for week 9, which includes Hannah’s song, is referred to in Daniel 5, the weighing of Belshazzar. The Former Prophets reading for week 10, including the fall of the image of Dagon, has parallels in Daniel 2 and 4, one describing the fall of an image, the other describing the cutting down of a tree which represents the king who insists on being worshiped.
The Isaiah readings influence Daniel 4 about the cutting down of a tree and Daniel 5 about the Modes and Persians conquering Babylon.
Finally, the Minor Prophets reading from Hosea 13 has parallels in Daniel 2 and 7, the image becoming like chaff and the vision of the beasts.
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