Two key accusations against Antiochus IV in 1 Maccabees are that he suspended the tamid, the daily offering, and that he placed an “abomination of desolation” on the Temple altar— either a cultic object or a new, pagan altar. What does the older source, Daniel 11:31, actually tell us about these two accusations and, more broadly, about Antiochus IV’s intervention in the Jerusalem cult?
Is editing and writing in the guise of Moses, Solomon, or Daniel a legitimate literary convention, justified because of the author’s inspired state? Or is this practice a form of deceit, even forgery?
Ezra-Nehemiah mentions only four of the twelve kings who ruled the Persian empire: Cyrus, Darius, Xerxes, and Artaxerxes. The book of Daniel also speaks of four Persian kings, and adds a fictional Darius the Mede as their precursor. Historically, the Achaemenid period lasted 220 years, but using only the kings mentioned in the Bible, rabbinic texts reconstruct a 52-year Persian period.
Dismayed by claims of modern scholars that the Book of Daniel’s historical survey of the Seleucid era was written post-facto by a Hellenistic author, Chaim Shvilly (1907–1974) composed a ritual confession that Bible critics would be required to say at Daniel’s grave.
The Great Revolt against Rome was rooted in the Hasmonean ideology of Judean independence, yet Josephus, who warned against fighting Rome, still celebrated the Hasmonean military triumph against the Greeks.
Before speaking with Pharaoh, Joseph adapts to Egyptian norms by shaving and changing his clothes. When he interprets Pharaoh’s dream, he only uses the generic word for God, Elohim, making no mention of YHWH. Pharaoh, in turn, declares Joseph to be wise and a man with the spirit of God, and puts aside Joseph’s ethnic and socio-economic background, appointing him viceroy to save Egypt from the pending famine.
Nebuchadnezzar’s dream of a statue made of four metals in Daniel 2 was composed using Persian and Greek historiographic imagery. The crushing of the statue by a stone mountain alludes to the story of the golden calf, and is a message of hope to the Judeans that God will eventually crush their Greek oppressors.
The first section of Daniel (chs. 2-6) is a collection of quasi-independent court tales. Once they were combined into the book of Daniel in its current form, the story of Daniel interpreting Nebuchadnezzar’s dream, which parallels Pharaoh’s dream in the Joseph story, was revised. It was further supplemented with Daniel’s prayer which creates a contrast between the power of God and that of Antiochus IV.
The four beasts of Daniel 7 represent four kingdoms. The terrifying fourth beast with ten horns and iron teeth is the Greek kingdom of Syria. This beast grows a talking horn, which represents Antiochus IV, whose persecutions (167–164 B.C.E.), the biblical author believes, can only be stopped by divine intercession.
The Book of Daniel describes in apocalyptic visions, the history of the conflict between Judea and Antiochus Epiphanes, but fails to dream that the Maccabees, a political group of guerrilla fighters, will win.
