Daniel 6:5-6. Review of Daniel 5:31-6:3 (6:1-4)

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1 Daniel 6:5-6 Daniel 6:4 (6:5)-Daniel s Fellow Supervisors and Satraps Attempt to Find Some Pretext Against Him But Did Not Find Any Damaging Evidence Because of His Integrity Review of Daniel 5:31-6:3 (6:1-4) Daniel 5:31 (6:1) Now, Darius the Mede received the kingdom at sixty-two years of age. (Author s translation) In the Aramaic text, Daniel 5:31 actually begins chapter 6 since the verse numbers beginning with 5:31 through 6:28 in the English Bible differ from the verse numbers in the Aramaic text of Daniel (BHS). Thus, Daniel 5:31 in the English translations should be Daniel 6:1 since this is the case in the Aramaic text of Daniel. Correspondingly, Daniel 6:1 is Daniel 6:2 in the Aramaic text, Daniel 6:2 is Daniel 6:3 and so on throughout the rest of Daniel chapter 6. However, the verse numbers in the English Bible beginning with Daniel 7:1, correspond to the Aramaic text of Daniel once again. So Daniel 5:31 is actually Daniel 6:1 in the original Aramaic text of Daniel. Daniel 5:31 (6:1) is a transitional statement meaning that Daniel is changing topics. He goes from discussing the God of Israel dealing with the heathen Babylonian king, Belshazzar to presenting events related to the God of Israel delivering him from death at the hands of the Medo-Persian Empire as a result of a conspiracy in the government against him. Darius was deceived by officials in his kingdom who were envious and jealous of Daniel. Daniel 6:1-3 (Aramaic 6:2-4) records that Daniel maintained a prominent status in the Medo-Persian kingdom while living in Babylon. Daniel 6:4-9 (Aramaic 6:5-10) records that a conspiracy against Daniel by the other commissioners and satraps in the Medo-Persian kingdom. Daniel 6:10-11 (Aramaic 6:11-12) records Daniel s prayer to God while in the midst of persecution and underserved suffering. Daniel 6:12-18 (Aramaic 6:13-19) records Daniel being unwillingly executed by the Darius the Mede. Daniel 6:19-24 (Aramaic 6:20-25) records the God of Israel delivering Daniel from death by shutting the mouths of the lions. Daniel 6:25-28 (Aramaic 6:26-29) records King Darius issuing a proclamation throughout the Medo-Persian empire which praises the God of Israel. Darius the Mede is the same as Gubaru, who was the governor appointed over Babylon by Cyrus. This interpretation is strongly supported by the biblical text because Daniel 5:31 (6:1) and Daniel 9:1 make clear that Darius the Mede was appointed king over Babylon William E. Wenstrom, Jr. Bible Ministries 1

2 Darius the Mede must not be confused with Darius I who began to rule in 522 B.C. since the latter was a about twenty-eight by 522 B.C. having been born in approximately 550 B.C. whereas the former was sixty-two when he began to rule according to Daniel 5:31 (6:1). Furthermore, Darius I was of a Persian royal line because his father, Hystaspes, was of the Achaemenid dynasty whereas the father Darius the Mede was Ahasuerus who was of Median descent according to Daniel 9:1. Darius I took the throne by a coup d état whereas Cyrus appointed Darius the Mede to be king over Babylon according to Daniel 9:1. Daniel 6:1 (6:2) It was considered a good idea by Darius to establish one hundred twenty satraps over the kingdom in order that they would be in authority over the entire kingdom. (Author s translation) So Daniel 6:1 (6:2) records that upon receiving the Babylonian kingdom from Cyrus the Persian, he was approached with the sound idea to establish one hundred twenty satraps over the kingdom. This group of officials would be the chief representatives of Darius the Mede. They were governors of the different provinces in the Babylonian empire. They were the highest officials in his kingdom. So they much like state governors in America. Daniel 6:2 (6:3) tells the reader that this was in order to protect the king s interests. Also, it says that three commissioners would be in authority over these one hundred twenty and hold them accountable. Daniel the verse says was one of these three individuals. We see that later on in the chapter, these one hundred twenty satraps and the other two commissioners conspired against Daniel, which leads to his execution. Daniel 6:2 (6:3) Also out from, over them, three supervisors, of whom Daniel was one of them in order that these satraps would exist in the state of having to give an account to them so that the king would never be able to suffer loss. (Author s translation) Daniel 6:2 (6:3) records another decision that Darius the Mede took upon taking over the Babylonian kingdom from Belshazzar and Nabonidus. This verse says that out from the one hundred twenty satraps which he selected to help him administrate the kingdom, he chose three supervisors. The satraps would have to give an account of their activities to these three who were of their number. One of these three the text tells us was Daniel. The purpose of installing these three over the other satraps was so that the king would have be able to suffer loss personally, politically or financially. The satraps would be required to give an account to the triumvirate in the sense of explaining verbally or in written form their activities and decisions in administrating the Babylonian kingdom. Personal damage would be harm to the king himself in the sense of assassination or the slandering of his character. Financial damage of course would be the loss of financial resources in the sense of someone embezzling money from 2013 William E. Wenstrom, Jr. Bible Ministries 2

3 the kingdom or failing to collect taxes. Political damage would entail failure to carry out the king s policies. Therefore, these three supervisors would have to possess integrity of character and be honest. The question arises as to why Darius would choose Daniel since he was a Jewish captive of the Babylonians. Undoubtedly, he was chosen because Darius and his military officials would have been told by the surviving Babylonians that Daniel predicted the demise of Belshazzar at the hands of the Medes and the Persians. This would have made him a favorite of the Medo-Persian Empire. Also, Daniel s reputation was world-wide since little over two decades before Nebuchadnezzar praised Daniel and his God in a decree that went throughout his world-wide empire which is recorded in Daniel chapter four. Furthermore, his reputation among the Babylonians as an excellent administrator would have been made known to Darius by the surviving Babylonians. Daniel of course had years of experience as the head of the wise men under Nebuchadnezzar. Daniel 6:3 (6:4) Then this Daniel was distinguishing himself above the supervisors as well as satraps because an extraordinary spirit was in him. Consequently, the king intended to establish him over the entire kingdom. (Author s translation) Daniel 6:3 (6:4) records that Daniel distinguished himself above his fellow supervisors and satraps because an extraordinary spirit was in him. Through his words and action and decisions Daniel demonstrated himself to be superior to his contemporaries in the Medo-Persian government in Babylon. He distinguished himself above his contemporaries because his attitude or disposition was exceptional and unusual in that it deviated from the average person. Daniel s attitude or disposition was incomparable in the sense that it was unique among men. This extraordinary attitude or disposition demonstrated itself in that Daniel s wisdom was extraordinary wisdom in the sense that it was exceptional and unusual in that it deviated from the average person. Daniel s wisdom was incomparable in the sense that it was unique among men. The fact that Daniel distinguished himself above the other satraps and supervisors because of his extraordinary spirit should not surprise the reader since Daniel chapter one documents Daniel s unusual gifts. Furthermore, Daniel demonstrated these unusual gifts during the reign of Nebuchadnezzar as demonstrated in Daniel chapters two and four. Now, the gifts and talents that Daniel possessed were refined and matured as a result of decades of service to Nebuchadnezzar. When Daniel began to serve Darius he was in his late seventies or early eighties. So he was an old man. Daniel s spiritual maturity coupled with his refined use of his God-given talents and gifts serve to make him stand out among his contemporaries. No wonder Darius was impressed with him. Thus, Daniel s extraordinary performance in the 2013 William E. Wenstrom, Jr. Bible Ministries 3

4 Medo-Persian revealed that his talents and gifts and wisdom were supernatural and made him an easy choice for Darius to select to be in authority over the entire Babylonian kingdom. The demonstration of Daniel s godly character as well as the exercise of all of his God-given talents and gifts and his knowledge and application in various subjects and in addition his knowledge and application of the Word of God and his devotion to prayer comprised his extraordinary spirit. No wonder Darius had every intention of installing Daniel in authority over the entire Babylonian kingdom making him subordinate to only the king. All of this sets the stage for the conspiracy against Daniel which will be waged by the other satraps and supervisors out of jealousy and envy for Daniel. It also helps the reader to understand Darius great concerned and respect for Daniel when this conspiracy is successful against Daniel. Furthermore, Daniel was a Jewish captive. He was not a Mede or a Persian or even a Babylonian. This too contributed to Daniel the bad feeling toward him by his fellow satraps and supervisors. Supervisors and Satraps Attempt to Find a Pretext Against Daniel Daniel 6:4 Then the commissioners and satraps began trying to find a ground of accusation against Daniel in regard to government affairs; but they could find no ground of accusation or evidence of corruption, inasmuch as he was faithful, and no negligence or corruption was to be found in him. (NASB95) Then the commissioners and satraps began trying to find a ground of accusation against Daniel in regard to government affairs is composed of the adverb ʾěḏǎ yin (א ד י ן) (ed-ah -yin), then which is followed by the masculine plural form of the noun sā rǎḵ (ס ר ך) (saw-rate ), commissioners which is followed by the conjunction wa ( (ו (waw), and which is followed by the masculine plural noun ʾǎḥǎš dǎr pǎn (א ח שׁ דּ ר פּ ן) (akh-ash-dar-pan ), satraps and then we have the third person masculine plural peʿal (Hebrew: qal) active perfect form of the verb ḥ ǎ wā(h) (ח ו ה) (khav-aw ), began and then we have the masculine plural peʿal (Hebrew: qal) active participle form of the verb b eʿā(h) (beh-aw ), trying and this is followed by the feminine singular noun (בּ ע ה) ʿil lā(h) (ע לּ ה) (il-law ), a ground of accusation and then we have the preposition lĕ ( (ל (leh) to and its object is the hafʿel (Hebrew: hiphil stem) active infinitive construct form of the verb š e ḵǎḥ (שׁ כ ח) (shek-akh ), find which is followed by the preposition lĕ ( (ל (leh), against and its object the masculine singular proper noun dā niy yē(ʾ)l (דּ נ יּ אל) (daw-nee-yale), Daniel and then we have the preposition min (מ ן) (min), in regard to and its object is the masculine singular construct form of the noun ṣǎḏ (צ ד) (tsad), affairs, which is modified by 2013 William E. Wenstrom, Jr. Bible Ministries 4

5 the feminine singular form of the noun mǎl ḵûṯ (מ ל כוּת) (mal-kooth), government. ʾěḏǎ yin The temporal adverb ʾěḏǎ yin is a marker of result meaning that it is introducing a statement which presents the result of the previous statement that Daniel was distinguishing himself above the supervisors as well as satraps because an extraordinary spirit was in him so that Darius intended to establish him over the entire kingdom. The word is introducing a statement which says that the other supervisors and satraps attempted to find some pretext against in connection with administrative matters. Therefore, this temporal adverb denotes that as a result of Daniel distinguishing himself above the supervisors as well as satraps because an extraordinary spirit was in him so that Darius intended to establish him over the entire kingdom, the satraps and supervisors attempted to find some pretext against Daniel with regards to administrative matters. sā r e ḵǎy yā(ʾ)ʹ wǎ ʾǎḥǎš dǎr p e nǎy yā(ʾ)ʹ As was the case in Daniel 6:2 (6:3) and 6:3 (6:4), the noun sā rǎḵ means supervisor, superintendent referring to an individual who would be in charge of the other satraps and would hold them accountable. As was the case in Daniel 6:1-3 (6:2-4), the noun ʾǎḥǎš dǎr pǎn means satraps referring to the governors of certain types of provinces. They were the highest officials in his kingdom, which is supported by the statement in Daniel 6:1 (6:2), which records that Darius appointed 120 satraps over his kingdom who would be in charge of the entire kingdom. The conjunction wa is adjunctive meaning that in addition to the other two supervisors, the other satraps attempted to find some pretext against Daniel with regards to administrative matters. ḥ ǎ wā(h) The verb h ǎ wā(h) means, to be in the sense of existing in a particular state. Therefore, this verb denotes that Daniel s fellow supervisors and satraps existed in the state of attempting to find some pretext against Daniel with regards to administrative matters. The peʿal stem (Hebrew: qal) is stative expressing a state or condition. Here it expresses the fact that Daniel s fellow supervisors and satraps existed in the state of attempting to find some pretext against Daniel with regards to administrative 2013 William E. Wenstrom, Jr. Bible Ministries 5

6 matters. The perfect tense is stative as well expressing the same thing as the stem. We will translate the verb were. b eʿā(h) The verb b eʿā(h) means to attempt in the sense of making an effort to accomplish an end. Here it denotes that Daniel s fellow supervisors and satraps attempted to find some pretext against him with regards to administrative matters as a result of Darius intending to establish Daniel in authority over the entire Babylonian kingdom. They were making every effort to discredit Daniel. The peʿal (Hebrew: qal stem) stem of the verb is fientive expressing an action. Here it is expressing an action taken by Daniel s fellow supervisors and satraps in attempting to find some pretext against Daniel with regards to administrative matter as a result of Darius intending to establish Daniel in authority over the entire Babylonian kingdom because an extraordinary spirit was in him. The participle form of the verb is expressing simultaneous action with the verb š e ḵǎḥ, find indicating that what Daniel s fellow supervisors and satraps were attempting to do was find some pretext against him with regards to administrative matters. š e ḵǎḥ The verb š e ḵǎḥ means to find in the sense of accusing someone or finding a legal basis for a charge against someone. Here the word refers to Daniel s fellow supervisors and satraps attempting to find a pretext against Daniel as a result of Darius intention to establish Daniel in authority over the entire Babylonian kingdom. The preposition lĕ is prefixed to the infinitive construct form of this verb and governs it. Together, they are used in a complementary sense meaning that they complete the meaning of the verb b eʿā(h). The hafʿel (Hebrew: hiphil) stem of the verb is causative meaning that the subject of this verb causes its direct object to do the same action described by the same verb in the qal. The subject of course is Daniel s fellow supervisors and satraps and the direct object is a pretext while the verb is finding something. Therefore, this stem denotes Daniel s fellow supervisors and satraps causing a pretext to be found against Daniel. ʿil lā(h) The noun ʿil lā(h) means pretext in the sense of grounds or basis for legal charges. The word means that which a person claims as a cause, whether it is the true cause or merely a device to cover up the true cause. It refers to the superficial, 2013 William E. Wenstrom, Jr. Bible Ministries 6

7 obvious cause as opposed to the deeper, more real cause. The word is used in a negative sense meaning a mere pretext or excuse designed to cover up the real cause. Daniel s fellow supervisors and satraps were repeatedly attempting to find a basis for a legal charge against with regards to administrative matters because they were envious of him since Darius intended to establish him in authority over the entire Babylonian kingdom. Pretext is defined in Webster s New Universal Unabridged Dictionary as that which is put forward to conceal a true purpose or object. If we paraphrase this definition, we could say that the noun ʿil lā(h) refers to the dishonest and deceptive and falsely motivated manner in which Daniel s fellow supervisors and satraps sought to find a basis for a legal charge against him with regards to administrative matters. These individuals were without integrity and were filled with hypocrisy. Webster s New Universal Unabridged Dictionary defines hypocrisy, a pretense of having a virtuous character, moral or religious beliefs or principles, etc., that one does not possess; a pretense of having some desirable or publicly approved attitude. To paraphrase this definition, we could say that Daniel s fellow supervisors and satraps were making a pretense of having a virtuous character or desirable or publicly approved attitude, which they did not possess. They made a pretense of having concern over Darius being defrauded by Daniel. l ḏā niy yē(ʾ)lʹ The proper noun dā niy yē(ʾ)l refers of course to the author of this book that bears his name and which book testifies to the fact that he was a Jewish captive, of noble descent, who was carried off to Babylon after Nebuchadnezzar s first conquest of Jerusalem in 605 B.C., which was the third year of Jehoiakim s rule, after the Babylonians defeated the Egyptians. Daniel 1:7 records that Ashpenaz gave Daniel the name Belteshazzar. The proper noun dā niy yē(ʾ)l is the object of the preposition lĕ, which is a marker of disadvantage indicating that Daniel s fellow supervisors and satraps were repeatedly attempting to find a pretext against Daniel. mi ṣǎḏʹ mǎl ḵû ṯā(ʾ)ʹ The preposition min is employed with the noun ṣǎḏ to form a marker which shows a specific relationship. The object is the noun mǎl ḵûṯ, which means government referring to the affairs of government. Therefore this prepositional phrase indicates that Daniel s fellow supervisors and satraps were repeatedly 2013 William E. Wenstrom, Jr. Bible Ministries 7

8 attempting to find a pretext against Daniel with regards to governmental affairs or matters. Supervisors and Satraps Could Find No Damaging Evidence Against Daniel Daniel 6:4 Then the commissioners and satraps began trying to find a ground of accusation against Daniel in regard to government affairs; but they could find no ground of accusation or evidence of corruption, inasmuch as he was faithful, and no negligence or corruption was to be found in him. (NASB95) But they could find no ground of accusation or evidence of corruption is composed of the conjunction wa ( (ו (waw), but which is followed by the singular construct form of the noun kōl (כּ ל) (kole), no which is modifying the feminine singular noun ʿil lā(h) ( (ע לּ ה (il-law ), a ground of accusation and then we have the conjunction wa ( (ו (waw), or which is followed by the feminine singular peʿil (Hebrew: qal passive) participle form of the verb š e ḥǎṯ (שׁ ח ת) (shekhath ), corruption and then we have the negative particle lā(ʾ) (ל א) (law), no which is negating the meaning of the masculine plural peʿal (Hebrew: qal) active participle form of the verb y e ḵil (י כ ל) (yek-ale ), they could and then we have the preposition lĕ ( (ל (leh) to and its object is the hafʿel (Hebrew: hiphil stem) active infinitive construct form of the verb š e ḵǎḥ (שׁ כ ח) (shek-akh ), find. wa The conjunction wa is employed here in an adversative sense meaning that it is introducing a statement which stands in contrast to the previous statement Daniel s fellow supervisors and satraps were repeatedly attempting to find a pretext against Daniel with regards to governmental affairs as a result of Darius intending to establish Daniel in authority over the entire Babylonian kingdom. The contrast is between Daniel s fellow supervisors and satraps repeatedly attempting to find a pretext against him with regards to governmental affairs and their finding absolutely no basis for an accusation against him because he was trustworthy in his duties as a supervisor of the satraps. yǒḵ lînʹ lhǎš kā ḥā(h)ʹ The verb y e ḵil means to be able and its meaning is emphatically negated by the negative particle lā(ʾ). Thus, these two words express the total inability of Daniel s fellow supervisors and satraps to find any basis for an accusation against him with regard to his duties as a supervisor of the satraps. These two words 2013 William E. Wenstrom, Jr. Bible Ministries 8

9 denote that they were totally unable to find any basis for an accusation against Daniel with regards to his duties. The peʿal (Hebrew: qal) stem of the verb is stative expressing a state or a condition. Here it denotes the state of Daniel s fellow supervisors and satraps being totally unable to find any basis for a legal charge against Daniel with regards to his duties as a governmental official. The participle form of the verb is expressing simultaneous action with the verb š e ḵǎḥ, find indicating that what Daniel s fellow supervisors and satraps were totally unable to do was find some pretext against him with regards to administrative matters. As was the case the first time the verb appeared in this verse, š e ḵǎḥ means to find in the sense of accusing someone or finding a legal basis for a charge against someone. Here the word refers to the fact that Daniel s fellow supervisors and satraps were totally unable to find a pretext against Daniel with regards to his duties as a governmental official. Once again, the preposition lĕ is prefixed to the infinitive construct form of this verb and governs it. Together, they are used in a complementary sense meaning that they complete the meaning of the verb y e ḵil. The hafʿel (Hebrew: hiphil) stem of the verb is once again causative meaning that the subject of this verb causes its direct object to do the same action described by the same verb in the qal. The subject of course is Daniel s fellow supervisors and satraps and the direct object is a pretext while the verb is finding something. Therefore, this stem denotes the inability of Daniel s fellow supervisors and satraps to cause a pretext to be found against him in connection with his job as a supervisor of the satraps. lā(ʾ) ḵālʿil lā(h)ʹ û š e ḥî ṯā(h)ʹ Once again, the noun ʿil lā(h) means pretext in the sense of grounds or basis for legal charges. The word means that which a person claims as a cause, whether it is the true cause or merely a device to cover up the true cause. It refers to the superficial, obvious cause as opposed to the deeper, more real cause. The word is used in a negative sense meaning a mere pretext or excuse designed to cover up the real cause. This time the noun ʿil lā(h) is modified by the singular construct form of the noun kōl, which means any in the sense of any one of a totality. Here it refers to any pretext or basis for a legal charge against Daniel. Repeatedly, Daniel s fellow supervisors and satraps were totally unable to find any basis for a legal charge against with regards to administrative matters. The verb š e ḥǎṯ means to be corrupt in the sense of being morally corrupt, impairment of integrity, a departure from what is morally right emphasizing the character of Daniel. The word denotes that repeatedly, Daniel s fellow supervisors 2013 William E. Wenstrom, Jr. Bible Ministries 9

10 and satraps were totally unable to find any basis for a legal charge against him with regards to administrative matters or corruption. The peʿil (Hebrew: qal) stem of the verb is stative expressing the state of no corruption in Daniel with regards to his duties in the government. The participle form of the verb functions as a substantive. The conjunction wa is used to join the noun ʿil lā(h) to the participle form of the verb š e ḥǎṯ in order to communicate one idea, which is called hendiadys. This figure takes place when two nouns or verbs are used to express one idea or concept and it literally means one by means of two and takes place when the author uses two words but only one idea is intended. The two words are of the same parts of speech, i.e., two nouns or verbs, and are always joined together by the conjunction and and are also always in the same case. One of the two words expresses the thing, and the other intensifies it by being changed (if a noun) into an adjective of the superlative degree, which is, by this means, made especially emphatic. Here the substantive participle form of the verb š e ḥǎṯ intensifies the meaning of the noun ʿil lā(h). Therefore, these two words express one idea, namely that, Daniel s fellow supervisors and satraps were totally unable to find any pretext in the form of corruption. This figure emphasizes the moral integrity of Daniel. The Integrity of Daniel Daniel 6:4 Then the commissioners and satraps began trying to find a ground of accusation against Daniel in regard to government affairs; but they could find no ground of accusation or evidence of corruption, inasmuch as he was faithful, and no negligence or corruption was to be found in him. (NASB95) Inasmuch as he was faithful, and no negligence or corruption was to be found in him is composed of the preposition k- (כּ ) (kee) and this is followed by the preposition lĕ ( (ל (leh) and then we have the preposition q ǒ ḇēl (ק ב ל) (kob-ale ) and this is followed by the relative particle dî (דּ י) (dee), which are translated as because and this is followed by the masculine singular hofʿal (Hebrew: hophal) passive participle form of the verb ʾǎmǎn (am-an ), faithful and then we (א מ ן) have the third person masculine singular pronominal suffix hû(ʾ) (הוּא) (who), he was and then we have the conjunction wa ( (ו (waw), and which is followed by the singular construct form of the noun kōl (כּ ל) (kole), no which is modifying the feminine singular noun šā lû ( (שׁ לוּ (shaw-loo ), negligence which is followed by the conjunction wa ( (ו (waw), or which is followed by the feminine singular peʿil (Hebrew: qal passive) participle form of the verb š e ḥǎṯ (שׁ ח ת) (shekh-ath ), corruption and then we have the negative particle lā(ʾ) (ל א) (law), no which is negating the meaning of the third person feminine singular hitpeʿel (Hebrew: qal) 2013 William E. Wenstrom, Jr. Bible Ministries 10

11 passive perfect form of the verb š e ḵǎḥ (שׁ כ ח) (shek-akh ), was found and then we have the preposition ʿǎl (ע ל) (al), in and its object is the third person masculine singular pronominal suffix hû(ʾ) (הוּא) (who), him. kā l q ǒ ḇēl dî The preposition k- is employed with the prepositions lĕ and q ǒ ḇēl and the relative particle dî to form a conjunctive clause which means because. These four words are introducing a statement that presents the reason why Daniel s fellow supervisors and satraps repeatedly were totally unable to find any pretext in the form of corruption with regards to Daniel s conduct as a supervisor over the satraps. These four words are introducing a statement which says that Daniel was trustworthy. Therefore, these four words denote that because Daniel was trustworthy, his fellow supervisors and satraps were totally unable to find any pretext in the form of corruption with regards to his conduct as a governmental official. hû(ʾ) The third person masculine singular pronominal suffix hû means he referring of course to Daniel and is the subject of the verb the verb h ǎ wā(h) (ה ו ה) (hav-aw ), which is deliberately omitted due to the figure of ellipsis. Ellipsis Daniel under the inspiration of the Holy Spirit is deliberately omitting the third person masculine singular qal active imperfect form of the verb h ǎ wā(h) (ה ו ה) (havaw ). However it is implied and means was indicating that Daniel was trustworthy. The peʿal (Hebrew: qal) stem of the verb is stative meaning that Daniel existed in the state of being trustworthy. The imperfect form of the verb is stative expressing the same thing. We will translate h ǎ wā(h), was. ʾǎmǎn The verb ʾǎmǎn means trustworthy, dependable and it is used to describe Daniel s conduct with regards to his duties as a supervisor of the satraps. The word denotes that Daniel was trustworthy or dependable with regards to his duties as a governmental official. The word means that he could be trusted and that one could place their confidence in him that he would be honest in his duties. It 2013 William E. Wenstrom, Jr. Bible Ministries 11

12 expresses the fact that he was a responsible person. It means that he told the truth and did not lie. The hofʿal (Hebrew: hophal) stem of this verb is intransitive since it does not take a direct object and describes the subject as exhibiting a particular state. Here the subject of this verb is of course Daniel. Thus, this stem expresses the state of Daniel being trustworthy in fulfilling his duties. The participle form of the verb is functioning as a predicate adjective meaning that it is asserting that Daniel was trustworthy. wa This time the conjunction wa is emphatic meaning that the word is introducing a statement that is advancing upon and intensifying upon the previous statement that Daniel was a trustworthy governmental official. This conjunction is introducing a statement which records that absolutely no negligence or corruption could be found in Daniel. The advancement and intensification is that Daniel under the inspiration of the Holy Spirit goes from telling the reader that he was trustworthy to explaining specifically what he meant by this. Therefore, we will translate the conjunction indeed. ḵāl lā(ʾ)ʹ šā lûʹ û š e ḥî ṯā(h)ʹ The noun šā lû means negligence i.e. failure to do something expected and proper, implying carelessness in carrying out one s duties. Here it denotes that Daniel s fellow supervisors and satraps could find no negligence in Daniel carrying out his duties as a supervisor of the satraps. This noun is modified by the singular construct form of the noun kōl, which means any in the sense of any one of a totality. Here it refers to any negligence on the part of Daniel in carrying out his duties as a governmental official. š e ḥǎṯ As was the case earlier in the verse, the verb š e ḥǎṯ means to be corrupt in the sense of being morally corrupt, impairment of integrity, a departure from what is morally right emphasizing the character of Daniel. The word denotes that repeatedly, Daniel s fellow supervisors and satraps were totally unable to find any basis for a legal charge against him with regards to administrative matters or corruption. The peʿil (Hebrew: qal) stem of the verb is stative expressing the state of no negligence in Daniel with regards to his duties in the government. The participle form of the verb functions as a substantive William E. Wenstrom, Jr. Bible Ministries 12

13 The conjunction wa is used to join the noun šā lû to the participle form of the verb š e ḥǎṯ in order to communicate one idea, which is called hendiadys. Here the noun šā lû intensifies the meaning of the noun ʿil lā(h). Therefore, these two words express one idea, namely that Daniel s fellow supervisors and satraps were totally unable to find any negligence in the form of corruption. This figure again is emphasizing the moral integrity of Daniel. š e ḵǎḥ The verb š e ḵǎḥ means to find in the sense of accusing someone or finding a legal basis for a charge against someone. Here the word refers to Daniel s fellow supervisors and satraps attempting to find a pretext against Daniel as a result of Darius intention to establish Daniel in authority over the entire Babylonian kingdom. The hitpeʿel (Hebrew: qal) is stative expressing a state indicating that Daniel s fellow supervisors and satraps existed in the state of failing to find a pretext against Daniel. The perfect tense of the verb is stative expressing the same thing as the stem of the verb. ʿǎlʹ hî The third person masculine singular pronominal suffix hû(ʾ) means him referring of course to Daniel and it is the object of the preposition ʿǎl, which is a marker of opposition indicating that Daniel s fellow supervisors and satraps could find no negligence in the form of corruption against him. Translation of Daniel 6:4 (6:5) Daniel 6:4 (6:5) As a result, the supervisors as well as the satraps were attempting to cause a pretext to be found against Daniel with regards to governmental affairs. However, they were totally unable to cause any pretext in the form of corruption to be found because he was trustworthy. Indeed, no negligence in the form of corruption was found against him. Exposition of Daniel 6:4 (6:5) This verse reveals that as a result of Darius intention to establish Daniel in authority over the entire Babylonian kingdom because of his extraordinary spirit, Daniel s fellow supervisors and satraps conspired against him. They attempted to cause a pretext to be found against Daniel with regards to his duties and 2013 William E. Wenstrom, Jr. Bible Ministries 13

14 responsibilities as a supervisor over the satraps. However, the passage tells the reader that they were totally unable to cause any pretext in the form of corruption to be found because Daniel was trustworthy. Then in emphatic terms Daniel under the inspiration of the Holy Spirit declares that no negligence in the form of corruption was found against him. Therefore, Daniel 6:4 (6:5) states that Daniel s fellow satraps and supervisors were totally unable to find the basis of an accusation against him because of his integrity, which he acquired through his obedience to the Word of God. He loved God with his entire being and his neighbor as himself. He served Darius as he would want someone to work for him, namely with integrity by honest and responsible in carrying out one s duties and responsibilities. It was a great tribute to Daniel s character that his enemies could find nothing to accuse of him. Daniel is the object of a great governmental conspiracy to assassinate his character and then to kill him eventually. The word conspiracy refers to an evil, unlawful, treacherous or surreptitious plan formulated in secret by two or more persons. Therefore, if we paraphrase this definition we can say that Daniel s fellow satraps and supervisors agreed together in secret to find a basis for a charge against him. Conspiracy is evil (Ps. 64:4-5; Prov. 17:11). Daniel 6:4 (6:5) reveals that Daniel is the object of jealousy and envy and is being persecuted because Darius intended to establish him in authority over the entire Babylonian kingdom because he was exceptional in his abilities and talents. Daniel s fellow satraps and supervisors were acting upon their jealousy of Daniel and were envious of him. Their actions served to persecute Daniel. Envy is to feel resentful, spiteful, and unhappy because someone else possesses or has achieved, what one wishes oneself to possess, or to have achieved and desires to deprive another of what he has, whereas jealousy desires to have the same or the same sort of thing for itself. Envy arises from jealousy and so therefore, to be envious means to act on one s jealousy. Christians are prohibited from committing the sins of jealousy and envy (Romans 13:13; 1 Peter 2:1-2). Jealousy is a mental attitude sin directed toward another, which is resentful, intolerant and suspicious of another s success, possessions or relationships and is vigilant in maintaining or guarding something. Satan was resentful and intolerant suspicious of the preincarnate Christ s relationship with the angels and was vigilant in maintaining or guarding his influence over the angels. Jealousy originated in eternity past with Satan. Therefore, jealousy is demonic (James 3:14-16) since it is Satanic viewpoint. Jealousy was the sin of Satan directed toward the pre-incarnate Christ as He received the worship of the angels. Satan jealously desired the worship of the angels. The five I wills of Satan in Isaiah 14:13-14 reveal that Satan was jealous of the pre-incarnate Christ in eternity past. So much so that he started a rebellion 2013 William E. Wenstrom, Jr. Bible Ministries 14

15 against God along with a third of the angels. His jealousy originated from his arrogance (Ezek. 28:17). He thought more highly of himself than he should have. He coveted what the Lord Jesus Christ possessed, which was the worship of the angels. His mental attitude was corrupted by his arrogance. He was not content with what he had even though he was the most blessed creature ever to come from the hand of God (Ezek. 28:12-15). Satan had authority over the angels yet he was not satisfied. His jealousy led to rebellion against God and violence. Satan s lack of contentment was due to his arrogant mental attitude. His jealousy made him illogical in his thinking. Satan was jealous of the very One who gave him his very existence and position as head of the angels. His jealousy led him into inordinate competition. Satan ridiculously competes with the Lord Jesus Christ, the Creator of the universe. He has created a rivalry between himself and God. In fact, according to the Scriptures, jealousy and inordinate ambition and rivalry go hand in hand (Gal. 5:20; Phil. 1:15; 1 Tim. 6:4). Our Lord describes it as having an evil eye or soul filled with Satanic viewpoint (Mark 7:22). 1 Samuel 18:1-9 records that Saul was jealous of David s success and the approbation he was receiving from the citizens of Israel. This led him to persecute and vilify and slander David. Saul s jealousy and envy of David was Satanically inspired. Jealousy and envy were the sins of the Pharisees who delivered our Lord over to the Romans to be crucified (Matt. 27:18; Mark 15:10). It is also included in the list of sins produced by the old sin nature in both the believer and unbeliever (Rom. 1:29; Gal. 5:21; Titus 3:3; 1 Pet. 2:1). It is included in the list of sins committed by those who are negative to Bible Doctrine (1 Tim. 6:4). Jealousy produces rottenness to the bones (Prov. 14:30). It is not satisfied until it seeks its revenge (Prov. 27:4). Jealousy leads to revenge motivation (Prov. 6:34). Jealousy leads to murder (Rom. 1:29; Gal. 5:20) and to inordinate ambition and competition (Phil. 1:15; 1 Tim. 6:4). There is an anthropopathic usage of jealousy in the Scriptures pertaining to God. An anthropopathism is ascribing human emotions or feelings to God. Jealousy is a sin. God is without sin for it is contrary to His divine character and nature. Jealousy is a sin that His creatures possess including both angelic and human beings. The Scriptures ascribe the human emotion of jealousy to God as language of accommodation in order to communicate God s displeasure in a particular area of His relationship with His people or an attack upon His reputation. The Lord is depicted as Israel s husband and is jealous when His people turn to idolatry (Ex. 20:5) William E. Wenstrom, Jr. Bible Ministries 15

16 Idolatry is spiritual adultery and merits death. The Lord will not tolerate idolatry because He is a jealous God (Josh. 24:19). Through idolatry Israel incited God s wrath in the days of Ahab and God disciplined them. Ultimately, repeated warnings went unheeded by Israel and the Lord placed them under the fifth cycle of discipline for their spiritual adultery (Ezek. 5:13; 8:3, 5; 16:38). Israel s spiritual idolatry, which provoked God s jealousy, was the reason for this discipline (Ps. 79:5). According to promise God rested His jealous wrath against Israel (Ezek. 16:42; cf. Deut. 30). God is said to be jealous in vindicating His Person or reputation (Ezek. 36:5-6), and His people that all the earth felt His wrath (Zeph. 3:8). God s jealousy is often associated with words denoting wrath (Num. 25:11; Ezek. 16:38, 42; 36:6; 38:9) and anger (Deut. 29:19), and as a consuming force with fire (Zeph. 1:18; 3:8). In James 4:5, jealous is used anthropopathically of God the Holy Spirit s jealous desire to control the soul of the believer. 2 Corinthians 11:2, Paul speaks of a godly jealousy. The word for godly in the Greek is the genitive of source theos and is used with the instrumental of zelos, and should be translated, with the jealousy of God. The source of Paul s jealousy was the mind of Christ, Bible doctrine. His affection, love and concern for the Corinthians was divine in origin. In 2 Corinthians 11, Paul rebukes the Corinthians for their ready acceptance of false teachers while they questioned his authority. The Greek verb for jealous is zeloo in 2 Corinthians 11:2 is used of the personal attitude of the apostle towards the Corinthian congregation. What is at issue is the zealous appeal, not for their favor, but for their obedience to the doctrine that was communicated to them by Paul. The emphasis is upon his strong personal concern for them. His jealousy is noble because it desires to protect the Corinthian believers from false teachers. The word does not imply human emotion but a concern for his congregation that they avoid false teachers by applying the Word of God, which he had taught them. Paul s concern was based upon divine-love. The jealousy that Paul had for the Corinthians was not directed toward other teachers nor for selfish gain, as was the case with the Judaizers (Galatians 4:15-20). The jealousy Paul had was not self-centered. It was a virtuous jealousy based upon the application of Bible doctrine; therefore, it was a divine jealousy. Paul was the spiritual father of the Corinthians. He does not want them to commit spiritual adultery and separate themselves from their true husband, the Lord Jesus Christ. Back in the ancient world fathers made full arrangements for marriages and this is evident in some cultures even today. The engagement was to one husband. Paul engaged or betrothed the Corinthians to be married to Christ. He does not want them to fall away from their devotion to the Lord by becoming involved with false teachers which will lead them into idolatry, apostasy and eventually the sin unto 2013 William E. Wenstrom, Jr. Bible Ministries 16

17 death which according to 1 Corinthians 11:30 was already taking place. He does not want them committing spiritual adultery by becoming involved in apostasy. Thus, his jealousy is justified because it is a concern for their spiritual well-being and not based upon emotion. It is a jealousy based upon thought and is properly motivated from the mind of Christ. Therefore, Paul s jealousy is virtuous because it is based upon his own integrity, which he acquired from consistent fellowship with God. Therefore, we can see that since jealous and envy is demonic, this jealousy and envy directed toward Daniel was demonic and was used by Satan in an attempt to destroy the Jewish people. By killing Daniel, this would leave the Jewish exiles in Babylon vulnerable to attack and persecution since God was using Daniel as an intermediary for the Jewish exiles before the Babylonian kings. Satanic Opposition to the Nation of Israel Though not explicitly mentioned, the testimony of Scripture is that Satan was behind this persecution of Daniel and the Jewish people. The Savior of the world would be a descendant of Abraham, Isaac and Jacob and specifically would be from the tribe of Judah. Thus, by attempting to kill the Jews in Babylon, Satan would be preventing the incarnation of the Son of God. These actions on the part of Daniel s fellow satraps and supervisors was a manifestation of anti-semitism, which is opposition to, prejudice against, or intolerance of the Jewish people. However, the term Semite encompasses much more than just the Jews since it refers to those peoples that are descended from one of Noah s three sons, Shem the other two sons were Japheth and Ham. In the book of Genesis and 1 Chronicles 1-2, the names of children are listed in the order in which they were born, thus, the phrase Shem, Ham and Japheth appears in Genesis 5:32, 6:10, 7:13, 9:18, 10:1 and 1 Chronicles 1:4, indicating that Shem was the oldest followed by Ham and then Japheth as the youngest. The fact that Shem is the older brother of Japheth is confirmed in Genesis 10:21. 1 Chronicles 1:5-7 lists the descendants of Japheth and then 1 Chronicles 1:8-16 lists the descendants of Ham and lastly 1 Chronicles 1:17-27 lists the descendants of Shem up to Abraham and then only the line of Shem continues forward. 1 Chronicles 1:28 records that Abraham had two sons Isaac and Ishmael. 1 Chronicles 1:34 records that Isaac had a son called Israel who is also known as Jacob. 1 Chronicles 2:1-2 records the twelve sons of Israel from whom the nation of Israel originates. The descendants of Shem are recorded in Genesis 10:22-31, and 1 Chronicles 1: William E. Wenstrom, Jr. Bible Ministries 17

18 Noah s prophecy in Genesis 9:26 records that God elected the line of Shem to rule the earth and that the line of Shem would produce the promised Seed and fulfill the prophecy of Genesis 3:15 to crush the head of the serpent, Satan. In His human nature, Jesus Christ is descended from Shem and Abraham, Isaac and Jacob and is from the tribe of Judah. Therefore, the Jews are but one branch of the Semitic peoples, which include the Arabs, Syrians, Assyrians, Babylonians and Persians. Revelation 12 predicts that Israel experience the worst persecution in her history during the last three and half years of Daniel s seventieth week. This chapter also teaches that Anti-Semitism is Satanic in origin since it teaches that Satan has persecuted the nation of Israel throughout her history because the Messiah would be a Jew. Revelation 12:1-5 refers to the history of the nation of Israel from its inception to the ascension and session of Jesus Christ and describes Satan s attempt to prevent the incarnation from taking place. Revelation 12:1 A great sign appeared in heaven: a woman (Nation of Israel) clothed with the sun (Represents Jacob), and the moon (Represents Rachel and Leah) under her feet, and on her head a crown of twelve stars (Represents 12 Sons of Jacob) 2 and she was with child (Represents Jesus Christ); and she cried out, being in labor and in pain to give birth. 3 Then another sign appeared in heaven: and behold, a great red dragon (Represents Satan) having seven heads (Represents 7 great Gentile world empires: (1) Egypt (2) Assyria (3) Babylon (4) Medo-Persia (5) Graeco-Macedonia (6) Rome (7) Future Revived Roman Empire) and ten horns (10 Ten European Confederacy, i.e. Revived Roman Empire), and on his heads were seven diadems. 4 And his tail swept away a third of the stars of heaven (Represents fallen angels) and threw them to the earth. And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. 5 And she gave birth to a son, a male child (Jesus Christ), who is to rule all the nations with a rod of iron; and her child was caught up to God and to His throne (Ascension and Session of Jesus Christ). (NASU) Revelation 12:6-17 refers to the last three and half years of Daniel s Seventieth Week. Revelation 12:6 Then the woman fled into the wilderness where she had a place prepared by God, so that there she would be nourished for one thousand two hundred and sixty days (Last 3 ½ years of Daniel s seventieth week). (NASU) Revelation 12:7-9 refers to Satan being tossed out of heaven during the midway point of Daniel s Seventieth Week. Revelation 12:7 And there was war in heaven, Michael and his angels waging war with the dragon. The dragon and his angels waged war, 8 and 2013 William E. Wenstrom, Jr. Bible Ministries 18

19 they were not strong enough, and there was no longer a place found for them in heaven. 9 And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him. (NASU) Revelation 12:10-17 refers to Satan s persecution of the nation of Israel during the last three and half years of Daniel s Seventieth Week. Revelation 12:10 Then I heard a loud voice in heaven, saying, Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser of our brethren has been thrown down, he who accuses them before our God day and night. 11 And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they did not love their life even when faced with death. 12 For this reason, rejoice, O heavens and you who dwell in them. Woe to the earth and the sea, because the devil has come down to you, having great wrath, knowing that he has only a short time. 13 And when the dragon saw that he was thrown down to the earth, he persecuted the woman who gave birth to the male child. 14 But the two wings of the great eagle were given to the woman, so that she could fly into the wilderness to her place, where she was nourished for a time and times and half a time, from the presence of the serpent. 15 And the serpent poured water like a river out of his mouth after the woman, so that he might cause her to be swept away with the flood. 16 But the earth helped the woman, and the earth opened its mouth and drank up the river which the dragon poured out of his mouth. 17 So the dragon was enraged with the woman, and went off to make war with the rest of her children, who keep the commandments of God and hold to the testimony of Jesus. (NASU) The prophet Jeremiah speaks of this greatest persecution in Israel s history. Jeremiah 30:5 For thus says the LORD, I have heard a sound of terror, of dread, and there is no peace. 6 Ask now, and see if a male can give birth. Why do I see every man with his hands on his loins, as a woman in childbirth? And why have all faces turned pale? 7 Alas! for that day is great, there is none like it; And it is the time of Jacob's distress, but he will be saved from it. (NASU) In His great Olivet Discourse, in Matthew 24:9, the Lord Jesus Christ predicts this great persecution of the nation of Israel. Matthew 24:9 Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name. (NASU) Persecution of Daniel Daniel chapter six records the persecution of Daniel. Persecution is the suffering or pressure, mental, moral, or physical, which authorities, individuals, or 2013 William E. Wenstrom, Jr. Bible Ministries 19