Daniel 6
Bob Utley · You Can Understand the Bible
Daniel 6:1-5
6:1 "Darius" See note at Dan. 5:31. ▣ "120 satraps over the kingdom" When compared with later Persian documents the number of these satraps is inappropriately large. In Persia there were usually only 20 to 30, but in the book of Esther there is also a large number (compare Dan. 1:1 with 8:9) of governmental officials. We know so little about the different types or levels of governmental officials at this time that any kind of dogmatism is unwise and inappropriate. ▣ "satraps" This word (BDB 1080) is used often in later Persian documents and many commentaries have used it to support a later date for the writing of Daniel (i.e. the Maccabean period). However, the word is an old Persian term, kshathrapan, which becomes satarpanu in some cuneiform texts (cf. The Zondervan Pictorial Encyclopedia of the Bible, vol. 2, p. 18). Therefore, its usage cannot be used as evidence for a late date. ▣ "of the whole kingdom" If Darius (cf. Dan. 5:31) refers to Cyrus, then "the whole kingdom" refers to the entire Medo-Persian Empire and 120 satraps is not unusual. But if it refers to Gubaru (a Median general in Cyrus' army which captured the city of Babylon), then the kingdom would refer to the province of Babylon; also, "satrap" would refer to lesser governmental officials, not the word's later usage in Persian documents. 6:2 "three commissioners" "three governors" NRSV, NJB, Peshitta "three presidents" ------- REB, JPSOA "three chief ministers" "three tacticians" Brown, Driver, and Briggs Lexicon (BDB 1104) says the origin of the term is dubious, but that it refers to "overseer" or "chief" (from a Persian word for "head"). The term "three" may be related contextually to Dan. 5:7,16,29. At this point these three chief overseers are unknown to secular history. ▣ "and that the king" This could refer to (1) Cyrus or (2) Gubaru whom Cyrus appointed governor of Babylon. However, the title "king" fits Cyrus much better (cf. Joyce G. Baldwin, Daniel IVP, p. 127, note #5). The main problem of this identification is that Cyrus was not a son of Astyages, but of Cambyses, king of Anshan. On this issue scholars must await more archaeological evidence. ▣ "might not suffer loss" This is the use of the Aramaic word for "injury," used as imagery for political interest (cf. Ezra 4:22; Esther 7:4). 6:3 "this Daniel began distinguishing himself" This phrase begins with the DEMONSTRATIVE PRONOUN "this" (cf. Dan. 6:5,28), which is typical of Persian style, but also is a way to accentuate Daniel's giftedness (cf. Dan. 1:17,20; 2:21,23). ▣ "the king planned to appoint him over the entire kingdom" This parallels what Pharaoh did to Joseph in Gen. 41:40. There are many similarities between Joseph and Daniel. This imminent promotion of an exiled Hebrew slave over Median and Persian administrators will cause the actions of Dan. 6:4. 6:4 "trying to find grounds of accusation against Daniel in regard to government affairs" The same motives that led the Chaldean officials to accuse the three Hebrew youths in Daniel 3 are apparently the same motives that caused these officials to try and find accusations against Daniel (cf. Dan. 6:13). 6:5 "unless we find it against him in regard to the law of his God" These administrators were wise enough to realize that the only area in which Daniel could be accused was in his loyalty to the Hebrew faith.
Daniel 6:6-9
6:6 "came by agreement" NKJV, JPSOA "thronged" "conspired" "went to see" "collusion" The VERB (Haphel PERFECT, BDB 1112) is rare both in Aramaic and Hebrew. It can mean "in harmony" "thronged" (NKJV, JPSOA, BDB 1112) as in the Psalms (Ps. 2:1) the Hebrew counterpart (BDB 921, KB 1189, Qal PERFECT) is used for a treacherous conspiracy, which seems to be the implication here (NRSV, NET) ▣ "live forever" This is a standard hyperbole addressing the king (cf. Dan.2:4; 3:9; 5:10; 6:6,21). In Dan. 4:34; 6:26; and 12:7 the phrase is used in a theological sense of YHWH, the "I Am" (cf. Exod. 3:14 from the Hebrew VERB "to be"). He is the ever-living, only-living One (cf. Dan. 6:20)! SPECIAL TOPIC: NAMES FOR DEITY, D. 6:7 These government officials appealed to the egotism and pride of the king. Quite often leaders are susceptible to this trickery. ▣ "that anyone who makes a petition to any god or man besides you, O king" This was highly unusual for a Persian monarch to assume the status of deity because the Persian religion (Zoroastrians) believed in two deities, an eternal dualism existed between good and evil, between the Ahura Mazda and the Angra Mainyu. So how this king could possibly usurp divine attributes is historically uncertain. The plotters may have used the first ascension year of Cyrus as an opportunity to impose a loyalty-type oath (hyperbole). ▣ "the lions' den" See note at Dan. 6:17 and SPECIAL TOPIC: LIONS IN THE OT. 6:8 "the law of the Medes and Persians" This same binding legal status of the decrees of the Medo-Persian kings as being unchangeable is found in Dan. 6:12,15,17; Esther 1:19; 8:8; and Diodorus Siculus 17:30. The Medes are mentioned first here as in Dan. 8:20. Persia was the dominant partner and very soon after Cyrus' defeat of Babylon he began to be called King of Persia. The order of these terms shows the historicity of Daniel. The order is reversed in Esther 1:19. The prophets also combined Media and Persia as one entity as the parallelism of Isa. 21:2 (Elam and Media) clearly shows. Some scholars refer to Isa. 13:17 and Jer. 51:11,28 as an attempt to show that the prophets falsely saw Media as a separate empire (cf. NAB p. 1096), an error which they assert that Daniel followed. Also note that Darius the Mede is subject to the laws of the Medes and Persians, which would not be true if Media was a separate, independent empire.
Daniel 6:10-13
6:10 "Now when Daniel knew the document was signed" Daniel was not taken off guard, but he was more loyal to his lifestyle faith (cf.Dan. 6:15,20) than to the comings and goings of these jealous political leaders and their schemes. ▣ "(now in his roof chamber he had windows open toward Jerusalem)" These roof chambers were used as summer sleeping quarters (cf. James M. Freeman, Manners and Customs of the Bible, pp. 171-172). Apparently for Daniel it was a place of where he prayed three times a day facing the ancient, destroyed city of Jerusalem (cf. 1 Kgs. 8:44,48; 2 Chr. 6:34,38; Ps. 28:2; 138:2). The tradition of praying towards the temple may have begun in 1 Kgs. 8:35. ▣ "he continued kneeling on his knees" The normal position of Jewish prayer is standing with the hands and head lifted to heaven with the eyes open (in dialog with God). Sometimes kneeling was done for urgency (cf. 1 Kgs. 8:54; 2 Chr. 6:13; Ezra 9:5; Ps. 95:6: Isa. 45:23). ▣ "three times a day" This phrase reflects the daily times of prayer in the temple in Jerusalem (cf. Ps. 55:17; Judith 9:1). Traditionally Jews prayed at the time of the morning (Psalm 5) and evening (cf. Dan. 9:21; Psalm 4) sacrifice (called the Continual, Exod. 29:39; Num. 28:1-8,10,15,23-24), as well as at noon (cf. Ps. 55:17). Daniel commemorated the ritual moments of the destroyed temple's schedule in his private prayer. Just an added note that the Persian religion, Zoroastrianism, also advocated prayer three times a day, and even increased it to five times (The IVP Bible Background Commentary [OT], p. 739). 6:11 "came by agreement" This is the same Aramaic word used in Dan. 6:6 and 15 for their coming before the King, apparently with evil motives against Daniel. 6:13 "who is one of the exiles from Judah" Racial and religious prejudices are used to attack Daniel.
Daniel 6:14-15
6:14 The King realizes that he has been used in a scheme to destroy Daniel (cf. Dan. 6:24), but is powerless (cf. Dan. 6:16,18,19) in the legal circumstances to forestall his own royal edict (cf. Dan. 6:12,15).
Daniel 6:16-18
6:16 NASB, NKJV "Your God. . .will Himself" NRSV, NASB margin, NAB, Peshitta, LXX "May your God. . .deliver you" "May your God. . .rescue you" NJB, REB "Your God. . .will have to save you" Aramaic grammar determines that this phrase is INDICATIVE, not JUSSIVE (NASB, NAB), with an emphasis on "your God" (cf. Anchor Bible, vol. 23, p. 195). Again, the impotence of earthly monarchs is contrasted with the power and authority of the God of Judah (cf. Dan. 3:17,18). 6:17 "A stone was brought and laid over the mouth of the den" Lions were kept for the hunting pleasure of near Eastern royalty. Death by being thrown to wild animals was a common method of execution by the royal courts of the Ancient Near East and East. Apparently the den was an underground pit with two entrances, one from the top (cf. Dan. 6:23) and one from the bottom. Again, the fall should have killed the elderly man (cf. Dan. 3:20), much less the hungry lions. ▣ "sealed it" See SPECIAL TOPIC: SEAL. 6:18 "the king went off to his palace and spent the night fasting" This was not necessarily religious fasting, but simply the anxious worrying of a man who knew he had been tricked into doing evil to an innocent (cf. Dan. 6:22) faithful (and a very effective) servant. 6:18 "no entertainment was brought before him" "no musicians" NRSV, Peshitta "no food" "nor any form of entertainment" NJB, REB "refused to receive any of his concubines" JPSOA, NET "no diversions" "grieving" There has been much discussion about this Aramaic word (BDB 1087). There are several theories: Eben-Ezra, John Calvin, and NKJV believe it means "play music" from the root "to strike" the Hebrew counterpart means "to thrust," therefore, possibly "dancers" the Peshitta has the word "food" (from dining table) Martin Luther and the RSV have "diversions "or "pleasure" the NJB, from a possible Arabic root, has "sexual pleasure" or "concubines" ▣ "his sleep fled from him" This is an Aramaic idiom (cf. Esther 6:1).
Daniel 6:19-24
6:19 This verse shows the King's anxiety! 6:20 "servant of the living God" This is a play on the root word "YHWH," which is the a form of the Hebrew VERB "to be," which implies the "ever-living, only-living God" (cf. Exod. 3: 14). See note at Dan. 6:6. SPECIAL TOPIC: NAMES FOR DEITY, D. ▣ "been able to deliver you from the lions" Here is that wonderful play on the title for God "the God who is able" (cf. Dan. 3:17,29; Rom. 16:25; Eph. 3:20; Jude 24). Nothing is too difficult for YHWH (cf. Jer. 32:17). This whole book is about God's sovereignty and willingness to respond to those who trust Him (e.g., Dan. 3:28). Chapters 3 and 6 are lexically and theologically parallel. They may represent independant pieces of literature later combined into the book of Daniel. Baba Bathra (a book of the Talmud) says, "the men of the Great Synagogue wrote Daniel" (i.e., Ezra's day), but this means they compiled it or edited it. SPECIAL TOPIC: LIONS IN THE OT 6:22 "my God sent His angel" The Bible seems to teach the existence of guardian angels national, cf. Num. 20:16; Isa. 63:9 individual, cf. Gen. 48:16; Dan. 3:28; 6:22; Matt. 18:10; Acts 12:15; Heb. 1:14 as well as the indwelling Holy Spirit (cf. Jer. 31:31-34; John 14:23; Rom. 8:9,11; 1 Cor. 3:16; 6:19; 2 Cor. 6:16; 2 Tim. 1:14) SPECIAL TOPIC: GUARDIAN ANGELS ▣ "shut the lions' mouths" This is both literal (cf. Heb. 11:33 and I Maccabees 2:59-60), but also figurative (cf. Ps. 22:21; 2 Tim. 4:17). ▣ "inasmuch as I was found innocent before Him" The Semitic concept of "innocence" denotes living in the light of what one understands is the will of God. It involves knowledge and action (see SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH). Daniel acknowledges the OT concept of "merit" (cf. Deuteronomy 27-30). Daniel was faithful; God was faithful. Yet Judah and Israel had long experienced God as faithful even when they were not. However, God's longsuffering came to an end in the Assyrian and Babylonian exiles. Yet YHWH would restore them to the Promised Land (Cyrus' edict of 538 B.C.). The New Covenant of Jer. 31:31-34 (cf. Ezek. 36:22-38) acknowledges humanity's inability to keep the covenant. The New Covenant will be based, not on human innocence or merit, but on YHWH's gracious character and His Messiah's innocence and merit! SPECIAL TOPIC: COVENANT 6:23 "no injury whatever was found on him" This is parallel to Dan. 3:27. ▣ "because he had trusted in his God" It was not Daniel's innocence (cf. Dan. 6:22) that brought about his deliverance, but his faith ("trusted" BDB 1081, Haphel PERFECT; Hebrew root BDB 52, KB 63) in YHWH (cf. Dan. 3:28). This same truth is recurrent throughout the OT (cf. 1 Chr. 5:20; 2 Chr. 20:20; Ps. 9:10; Isa. 26:3). This great truth becomes the key to Paul's emphasis on justification by faith in Rom. 4:3 and Gal. 3:6, which he anchors in Gen. 15:6. SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS (OT) 6:24 "those men who had maliciously accused Daniel" The LXX states there were "two." This may imply that the bad actors were the other two leaders mentioned in v. 2 (i.e., "three supervisors"). ▣ "and they cast them, their children and their wives into the lions' den" This type of family-wide punishment is known in Persia from Herodotus 3.119. This is the Hebrew concept of corporality: Adam and Eve's sin affects all humans (cf. Genesis 3) Korah's rebellion in Num. 16:25-33 Achan's sin in Joshua 7 affected the whole Israeli army and the death of his family and cattle This same idea of corporality can be seen in Esther 9:10-14. The NT counterpart is Rom. 5:12-21. ▣ "the lions overpowered them" Daniel's deliverance was not attributable to lions that were not hungry! ▣ "crushed" This Aramaic VERB (BDB 1089) is used of several things being crushed or destroyed in Daniel. the metal statue of a man ‒ Dan. 2:34,35,44,45 the bones of Daniel's accusers ‒ Dan. 6:24 the destruction caused by the fourth terrible beast ‒ Dan. 7:7,19,23
Daniel 6:25-27
6:25-27 The kingdoms of this world (symbolically pictured in the statue of a man in Daniel 2) will come to a violent end, but the Messianic Kingdom (the stone that crushes the statue) will never be defeated or end (cf. Dan. 7:14)! This Kingdom is based on the will and plan of the One True, Eternal God. SPECIAL TOPIC: THE KINGDOM OF GOD SPECIAL TOPIC: MONOTHEISM SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN This is very similar to Nebuchadnezzar's words in Dan. 2:46-48; 3:28,29 and 4:3,34-35. See full note at Dan. 4:3. All of these texts were probably penned by one of the four Jewish exiles. They do not imply personal faith on the part of Nebuchadnezzar or Darius, but the overwhelming sense of the power of God which these polytheists experienced! SPECIAL TOPIC: SIGN (OT) 6:25 "all the peoples, nations, and men of every language" This is parallel to Nebuchadnezzar's edicts in Dan. 3:29; 4:1 and Daniel's comment in 5:19 and his vision in 7:14. It is interesting that the unchangeable edict of the Medo-Persian ruler is obviously modified in honor of YHWH's sovereignty. 6:26 "to fear and tremble" These are idioms of awe and respect for Judah's God. ▣ "For He is the living God and enduring forever" This descriptive phrase highlights the aspects of the nature of YHWH. He is the only true God He is the only eternal God SPECIAL TOPIC: MONOTHEISM SPECIAL TOPIC: FOREVER ('olam) SPECIAL TOPIC: NAMES FOR DEITY, D. (YHWH) ▣ "His Kingdom is one which will not be destroyed" Earthly kingdoms will come and go, but YHWH's Kindgom is eternal because He is eternal (cf. Dan. 2:44; 4:3,34; 6:26; 7:14,27; Ps. 10:16; 29:10; Isa. 9:7; Jer. 10:10; Micah 4:7; Heb. 12:28; 2 Pet. 1:11. 6:27 Notice how YHWH's reign is characterized. He delivers He rescues He performs signs and wonders He is actively involved in the lives of His people! SPECIAL TOPIC: SIGNS (OT) SPECIAL TOPIC: WONDERFUL THINGS (OT)
Daniel 6:28
6:28 "in the reign of Darius and in the reign of Cyrus the Persian" The footnote reading in the NIV Study Bible, "of Darius, that is, the reign of Cyrus," clearly shows that the Aramaic text (as well as the explicative waw usage in an epexegetical way, i.e., understood as "even") is capable of seeing these two kings as one in the same person (cf. Joyce G. Baldwin, Daniel, IVP, p. 132 and D. Winton Thomas, ed. Documents From Old Testament Times, p. 83). SPECIAL TOPIC: KINGS OF PERSIA