The Utility of the Chiastic Structure of Daniel Chapter 1

Introduction

In my previous article, The Thematic Structure of Daniel Chapter 1, we discovered that Daniel chapter one is written in a thematic pattern known as a chiastic structure, or chiasm.  A chiastic structure is a thematic way of writing a story.  Whenever you see a story in the Bible being told chiastically, the story will have two halves.  All the themes in the first half of the story will repeat in the second half of the story in reverse order. The middle section is called the central axis, which sometimes functions as the most important highlight of the passage.  It’s like a divine highlighter saying, “This event/theme is very important.”  At other times, the central axis functions as the turning point in the story.  Whereas things may have progressed negatively in the first half, after the central axis the plot will change, and the second half will be very positive.  Please review this pattern in the example below and make sure you understand the pattern.

The chiastic structure for Daniel 1:1-21 is shown below.  As you can see, the structure consists of seven themes arranged similarly to a menorah.  There are three matching pairs of themes, A-A’, B-B’ and C-C’.  And there is one central theme, X, around which the three matching pairs are symmetrically distributed.  Chiastic structures are analyzed by comparing AND contrasting the matching thematic pairs.  Take a moment to examine the structure below and note how themes in one element in the first half of the story are repeated in the second half of the story.

What is the Importance of Chiastic Structures?

One question you may be asking is concerning chiasms is, “So what.  Is there any significance to chiasms other than their repeating nature?”  Well, I’m glad you asked.  To answer your question, let’s talk about a very similar thematic pattern, the parallelism.  Once we understand the parallelism, we’ll use it to demonstrate why chiasms and parallelisms are so important.  A parallelism is very similar to a chiastic structure, except that the repeating themes in the second half occur in the same order as the themes in the first half as shown below.

Amazingly, the Bible has hundreds and hundreds of parallelisms!  Not every chiastic structure or parallelism is quite as extensive as the one for Daniel 1.  In fact, some are only one or two verses long.  Let’s have a look at one and then we can understand how they are useful.

‘Why have we fasted,’ they say, ‘and You have not seen?  Why have we afflicted our souls, and You take no notice?’ (Isaiah 58:3).

Isaiah 58:3 is a classic parallelism. First, notice that it can be dissected into two halves.

First Half – ‘Why have we fasted,’ they say, ‘and You have not seen?

Second Half – Why have we afflicted our souls, and You take no notice?’

As far as its themes are concerned, this parallelism takes on the form A-B, A-B.  The two themes are color- coded below.

A) ‘Why have we fasted,’ they say,

B) ‘and You have not seen?

A) Why have we afflicted our souls,

B) and You take no notice?’

Looking at B and B’, it’s very easy to see how the themes match.  You have not seen is clearly thematically connected to You take no notice.  However, the themes in A and A’ are not so easy to connect.  So, the question is, “What does ‘Why have we fasted’ have to do with ‘Why have we afflicted our souls’?”  Do you know the answer?  If you do, then you now know why parallelisms and chiasms are so important.  One could ask, “What does it mean to afflict one’s soul?”  It’s obviously a figure of speech.  It’s this parallelism that teaches us what it means to afflict one’s soul!  Sometimes when Adonai wants to teach us what a word or concept means, He will put two themes within the context of a parallelism (or chiasm) so that we are “forced” to SEE the connection!  This is what has been done in Isaiah 58:3.  We know that this entire verse is a parallelism, where the themes in the first half are being repeated in the second half.  We see this for element B/B’ clearly.  Although the connection for A/A’ is not so straightforward, it’s Adonai’s intent that we clearly see that fasting is equivalent to afflicting one’s soul.  In other words, chiastic structures and parallelisms are tools for Bible interpretation!  If you want to know what a word, phrase or concept means, then you can easily find the answer if it is written within the context of a parallelism or chiasm.  Thus, the matching elements in a parallelism or chiastic structure are arranged such that one sheds interpretive light on the other.  I’ve seen some people refuse to fast on Yom Kippur, because they say, “There’s no verse in the Bible that says you have to fast on Yom Kippur.”  Well, in fact there is!  It’s Isaiah 58:3, which clearly teaches us through the parallelism that fasting = afflicting of the soul.  Therefore, when we read in Leviticus 23:27, that you are to afflict your souls on Yom Kippur, we know for sure it means you are supposed to fast.

Also the tenth day of this seventh month shall be the Day of Atonement. It shall be a holy convocation for you; you shall afflict your souls, and offer an offering made by fire to the LORD  (Leviticus 23:27).

As you can see, the parallelism of Isaiah 58:3 is instrumental in understanding the meaning of Leviticus 23:27.  During my thematic studies, I’ve seen time and time again how the presence of a chiastic structure or parallelism will help with Scripture interpretation, and I posit to you that this is their main function and the reason why they are so important.  Sometimes they help us interpret an enigmatic portion of Scripture so that we are not left to guess what something means, while at other times they simply provide thematic context to help color or deepen our interpretation and/or understanding of a passage.  With that in mind, let’s study Daniel 1:1-21 within the context of the thematic connections established by its chiastic structure.

Reading Daniel Chapter 1 in Light of Its Chiastic Structure

We have seen that Daniel 1 is arranged as a chiastic structure.  Now let’s see how we can use its chiastic nature to help us develop a fuller, deeper understanding and interpretation of the text.  We will do this by comparing and contrasting matching elements on either side of the chiasm to see how they influence, deepen, and enlighten our understanding of the text.  All the while, we’ll also keep in mind the major themes we discovered from the previous teaching.  I’ve listed them below.

• Adonai chooses who will rule and reign on earth.

• Jerusalem is under foreign domination.

• There are a number of verses that pertain to the physical appearance of the Hebrew slaves.

• There are multiple references to those gifted in wisdom, knowledge, and understanding.

• There are Scriptures emphasizing a period of training/testing.

• There was an emphasis on the end of a period of time of testing.

• The theme of protecting oneself from defilement was prominent.

• The theme of exaltation of slaves to positions of prominence.

• The theme of the reign of Babylon over Israel and the kingdoms of the world.

Interpreting Daniel 1:1-4 Along with Daniel 1:17-21

When you interpret Scripture within the context of a chiasm, your goal is to compare and contrast by noting the things that are the same and those things that are opposite.  Once this is done, allow the comparison and contrast to guide you in your interpretation and in connections to other passages.  For instance, when I compare A(1-2) with A’(1-2), I notice that an event is associated with the year of the rule of a king in both passages.  When I contrast them, I notice that one event describes a king losing his kingdom and authority, whereas the other event describes a lowly slave being exalted to a position of authority.  When I noticed this, it immediately reminded me (I made a thematic connection) of the many verses which state how it is Adonai who deposes kings and exalts the lowly.

He has put down the mighty from their thrones, and exalted the lowly (Luke 1:52).

He raises the poor from the dust and lifts the beggar from the ash heap, to set them among princes and make them inherit the throne of glory (1 Samuel 2:8a).

And He changes the times and the seasons; He removes kings and raises up kings; He gives wisdom to the wise (Daniel 2:21).

These connections are important, because, as you can see, the word of God has a very consistent message.  The connection we’ve made by contrasting elements A(1-2) with A’(1-2), and our interpretation fit with the remainder of Adonai’s revelation, confirming that we’ve interpreted the connection properly.  As you can see, studying thematically has its own system of checks and balances as you consistently remain within the framework of Adonai’s revelation. 

Here's another jewel of truth.  As many of you know, I’m in the process of discovering many of the saints in the Tanakh who walk in the authority of the man-child of Revelation 12.  One of the characteristics of any man-child is that they are exalted from lowly positions of servanthood to positions of rulership and authority.  Yeshua is the quintessential man-child, taking on the form of a lowly human being, yet being exalted to authority as the King of kings and Lord of lords.

Let this mind be in you which was also in Christ Jesus, ⁶ who, being in the form of God, did not consider it robbery to be equal with God, ⁷ but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. ⁸ And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. ⁹ Therefore God also has highly exalted Him and given Him the name which is above every name, ¹⁰ that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, ¹¹ and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:5-11).

With this in mind, we can see that Daniel fits at least one of the criteria for being considered a man-child because he was exalted from a lowly position as a slave to a position of authority within the Babylonian kingdom.  In fact, throughout the book of Daniel, Daniel will find himself being exalted numerous times.  So, as you can see, we are reaping many benefits just from our connection between A(1-2) and A’(1-2)!

When I compare A(3-4) and A’(3-4) I see that both passages describe how Daniel and his friends were gifted in wisdom and knowledge.  However when I contrast them, I see that A’(3-4) notes the source of their wisdom.  Obviously, the Babylonians recognized the superior wisdom of Daniel and his friends.  As with most humans, they probably assumed these young men were naturally gifted.  But not so.  Adonai is the one who gave them their superior understanding.  Notice how the Hebrew lads were ten times wiser than all the magicians of Babylon!  This reminds me of what is written in the Psalms:

Oh, how I love Your law!  It is my meditation all the day.  ⁹⁸ You, through Your commandments, make me wiser than my enemies; for they are ever with me.  ⁹⁹ I have more understanding than all my teachers, for Your testimonies are my meditation.  ¹⁰⁰ I understand more than the ancients, because I keep Your precepts (Psalm 119:97-100).

Hopefully you see how important it is to make thematic connections, allowing them to guide your thought processes so that you can gain a better, fuller understanding of the word of God.

Concerning elements B and B’, let’s focus on B3 and B’3.  When I compare B3 and B’3 I see that both passages describe a period of testing/training for the Hebrew men: three years versus ten days.  Furthermore, both passages mention the end of that period of testing/training.  However, when I contrast them, I see that B3 is speaking of an entire three-year period of training for the Hebrew youths, whereas B’3 is only speaking of the ten-day training period to test their diet.  So, as you can see, the two testing periods are combined as one overarching theme in order to emphasize this as a predominant theme in this first chapter.  Thus, the idea of a period or time of testing/training, followed by a test “at the end of,” is very prominent.  We’ll see the importance of this theme when we connect Daniel 1 to Daniel 12!

The Theme of Death

I’d like to look at one more theme that is present in Daniel chapter one, albeit hidden!  In this article, we’ve looked at two different ways you can make thematic connections to help you understand a passage.  First, if you know the thematic structure of the passage you can compare and contrast the themes that are related through the structure.  Secondly, and I think even more importantly, you can make thematic connections to other passages elsewhere within the Bible.  I’d like to focus on this second technique, making connections to other passages.  Quite often, a theme will be present in a story but you will not know it unless you make the proper Holy Spirit-inspired connection to another passage in the Bible so you can see it!  For example, within Daniel chapter one other theme is present, but hidden!  Daniel 1:1-4 hints at this theme.  Let’s take a look.

Notice what we are being told in the first few verses of Daniel chapter 1 about the nation of Israel.  The nation is being exiled from its ancestral plot of land!  If you have studied for a while with RTM, you should be familiar with the prophetic nature of the story of Adam and Eve’s sin.  The story of Adam and Eve and their exile from the Garden of Eden is a prophetic picture of the history of the nation of Israel!  Please note the following parallels between Adam and Eve and the nation of Israel:

• Adam and Eve were placed in a special land (Garden of Eden), and Israel was placed in a special land (Israel).

• Leviticus 26:6-8—The promise of peace to Israel in the land.

  • The peace originally experienced by Adam and Eve in the Garden of Eden.

• Leviticus 26:9—Adonai promised Israel they’d be fruitful and multiply.

  • Adonai commanded Adam and Eve to be fruitful and multiply.

• Leviticus 26:12—I will walk among you and be your God, and you shall be My people.

  • Genesis 3:8—Describes how Adonai walked in the garden.

• Israel was the first nation Adonai made for Himself (Deuteronomy 4:20; 7:6).

  • Adam and Eve were the first created beings.

• Exile was Israel’s ultimate punishment for disobedience to Torah (Deuteronomy 4:25-27).

  • Exile was Adam and Eve’s punishment for disobedience.

• Leviticus 26:33—The sword will come after Israel if they are disobedient.

  • Genesis 3:24—The cherubim with the flaming sword prevented Adam and Eve’s return to the garden.

• Adonai gave Israel laws about what was fit to eat and not fit to eat (Leviticus 11).

  • The first commandment given to man pertained to what was fit to eat and not fit to eat.

• Adonai gave Israel the Torah to obey, through which they would experience blessing or cursing, life or death (Deuteronomy 30).

  • Adonai gave Adam and Eve a commandment to obey through which they would experience blessing or cursing, life or death.

As you can see, thematically, Adam and Eve = Israel.  Put another way, Adam and Eve are prophetic forerunners of the nation of Israel.  When Adam and Eve were exiled from the garden it was emblematic of their death, because Adonai had said on the day they ate from the tree of the knowledge of good and evil they would die.  Because of this connection, when we read about Israel’s exile in Daniel 1:1-4, this is Adonai’s way of saying the nation has experienced a “death.”  Whenever Israel is exiled from the land of Israel it’s as if the nation has experienced “death,” just as Adam and Eve experienced “death” when they were banished from the Garden of Eden.  This connection and its realization will be very important when we connect Daniel 1 with Daniel 12.  The idea that exile is equivalent to a type of “death” is taught many, many ways in the Bible.  Here is another way it’s taught, just to confirm what we’ve just learned.  Do you remember the final words spoken by the prodigal’s father to the jealous older brother?

“And he said to him, ‘Son, you are always with me, and all that I have is yours. ³² It was right that we should make merry and be glad, for your brother was dead and is alive again, and was lost and is found’” (Luke 15:31-32).

Notice what the father said about the younger brother, how he was dead (when he was exiled from his ancestral plot of land), but was then alive (when he returned to his ancestral plot of land).  At this point, let’s get some hints at the overall thematic structure of the book of Daniel.

One Possible Thematic Structure for the Book of Daniel

One of the easiest ways to organize the book of Daniel is by overall topic.  When this is done, the book divides evenly between chapters 1-6 and 7-12 as follows:

• Daniel 1-6—Historical narratives

• Daniel 7-12—Prophetic narratives

This is the traditional approach to the book.  However, there is a second possible approach.  As I’m sure you’re aware, the Tanakh (Old Testament) was written predominantly in Hebrew!  However, I’m not sure if you know this or not, but the book of Daniel was actually written in two different languages—Hebrew and Aramaic, a language very similar to Hebrew, sharing its alphabet.  You should find that curious!  Why would Daniel write some of it in Hebrew and some in Aramaic.  This fact immediately suggests that perhaps we can learn something about the thematic structure of the book of Daniel by looking at its linguistic structure, i.e., which parts are in which language and how those parts are organized relative to each other.  As noted by Culver[1], the prophecy of the book of Daniel is arranged linguistically as follows:

• Daniel 1:1–2:4a—Hebrew

• Daniel 2:4b–7:28—Aramaic

• Daniel 8:1–12:13—Hebrew  

Furthermore, he suggests the following reason for the division of the book:

• Daniel 1:1–2:4a—An introductory account setting forth the exile, training and exaltation of Daniel and his friends within the Babylonian royal court.

• Daniel 2:4b–7:28—A message of judgment concerning the succession of Gentile powers.

• Daniel 8:1–12:13—A prophecy of hope and consolation concerning the future deliverance of the Jewish nation after a period of tribulation.

As you can see, both arrangements, the traditional approach and the linguistic approach, have merit in that each one helps explain some aspect of how the narrative is ordered.  Furthermore, there is no doubt that reading Daniel in the light of either view will help us understand the prophecy.  To be sure, the traditional approach, where the book is divided into two sections (historical 1-6 and prophetic 7-12), is at its heart thematic.  However, it is somewhat of an oversimplification and does not expose the quantity and quality of thematic nuances in the text.  Furthermore, the linguistic approach certainly cannot be dismissed and surely has an important message for us.

Nonetheless, I want to suggest a third view, which I will call the thematic view.  You can never underestimate what Adonai can show you when you implement a thematic approach when approaching Scripture.  The thematic view will actually combine some aspects of the traditional approach and the linguistic approach.  The next article in this series will explore this very topic.  For now, I’d like to leave you with one question to ponder before reading what I call the thematic approach.  Notice the pattern set up by the linguistic view! 

• Daniel 1:1–2:4a—Hebrew

• Daniel 2:4b–7:28—Aramaic

• Daniel 8:1–12:13—Hebrew 

Does it look familiar?  What is being hinted at by the linguistic view above?  The next article will look closely at the questions just asked and hopefully will provide a satisfactory answer.

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[1] Robert D. Culver, Daniel and the Latter Days, Chicago:  Moody Press, 1954, pp. 95-99.