It is well known that the book of Daniel has 12 chapters and was originally written in two languages — Hebrew and Aramaic.
Based on the book’s content, two major sections can be seen naturally. Chapters 1 through 6 deal with historical events of the past, and chapters 7 through 12 talk about the future, especially, concerning the final stages of the end time.
When we study the book by the languages used, the first chapter is the only chapter among the first section that was written in Hebrew while the following five chapters were written in Aramaic. Similarly, but in reverse, only chapter 7 was written in Aramaic. The five chapters that follow were penned in Hebrew.
Now we see that a sharp “sword,” coming from the book’s own text, has already dissected the book of Daniel twice: The first cut is according to a major timeline; then for each of the two major sections, a second cut is made based on the book’s two languages. This sword becomes the key to opening the whole book of Daniel.
As far as time is concerned, we should not mix historical facts with future events; at the same time, we should not completely disassociated them altogether as the former could be a shwdow of the latter.
As far as language is concerned, you can consider Aramaic as a language for “Gentiles” and Hebrew for God’s people. When Hebrew is used, for example in chapter 1 and chapters 8 to 12, you know that the people involved in those chapters are having a relatively good spiritual conditions and they are at least on God’s side even if their relationship with God is not a close one. When the Aramaic language is used, you know that the people described in those chapters are having a spiritual condition which is quite different from the former: they are either against God or have a superficially successful relationship with God. This applies to the author of the book, Daniel himself. Only by this princinple can we see the insights that most people cannot.
There are exceptions, of course. Take for example Daniel’s three friends who do not worship the “gold image” of the Babylonial king. This requires us to look at the issue from another angle because what these three persons represent are the triune God who is above all.
With this principle of sanctification in mind, we will see that the life defining “three-nots” described in the book of Revelation — not worshiping the beast, not worshiping the image of the beast and not taking the mark of the beast — have their close counterparts in the book of Daniel.
There are two books that both have 12 chatpers in the Bible: one is the book of Ecclesiastes and the other is the book of Daniel. 12 is a number that represents the final perfection. Nevertheless, these two books that connect with the number 12 have received quite a lot of doubts from men. They were almost kicked out of the 66-book “Canon” Bible when people of the past were trying to determine which book should be in and which out.
Obviously anything that is associated with the final perfection may not be taken by men easily. On the contrary, the more perfect it becomes the harder it is for people to reach an agreement. Perhaps this is the reason why we find the book of Daniel a tough book to understand and why we misunderstand it in many ways.
The above is taken from the second book “The Sword for the End Times (I): Dividing Truths in Daniel & Revelation” of our 10-volume “End Time Series”.