The MacArthur Study Bible, NKJV

by John MacArthur

  5:13 father. Used in the same sense of grandfather (cf. v. 18).

  5:16 the third ruler. This trio included Daniel, along with Belshazzar, Nebuchadnezzar’s grandson (ruled 553–539 B.C.), and Nabonidus (ruled 556–539 B.C.). The prizes turned out to be non-existent in light of the city’s conquest that very night (vv. 29, 30).

  5:25–29 MENE, MENE. This means “counted,” or “appointed,” and is doubled for stronger emphasis. Tekel means “weighed” or “assessed,” by the God who weighs actions (1 Sam. 2:3; Ps. 62:9). Peres denotes “divided,” i.e., to the Medes and Persians. Pharsin in v. 25 is the plural of peres, possibly emphasizing the parts in the division. The “U” prefix on pharsin has the idea of the English “and.”

  5:30 That very night. One ancient account alleged that Persia’s General Ugbaru had troops dig a trench to divert and thus lower the waters of the Euphrates River. Since the river flowed through the city of Babylon, the lowered water enabled besiegers to unexpectedly invade via the waterway under the thick walls and reach the palace before the city was aware. The end then came quickly, as guards, Belshazzar, and others were slain on Oct. 16, 539 B.C.

  5:31 Darius the Mede. Possibly Darius is not a name, but an honored title for Cyrus, who with his army entered Babylon Oct. 29, 539 B.C. It is used in inscriptions for at least 5 Persian rulers. History mentions no specific man named Darius the Mede. In 6:28 it is possible to translate, “Darius even…Cyrus.” A less likely possibility is that Darius is a second name for Gubaru, Cyrus’ appointed king to head up the Babylonian sector of his empire. Gubaru (or Gobryas) is distinct from Ugbaru, the general, who died soon after conquering Babylon. As previously prophesied, Babylon met God’s judgment (cf. Is. 13; 47; Jer. 50; 51; Hab. 2:5–19).

  Daniel 6

  6:1 satraps. Each is a provincial administrator under the king. Daniel’s eminent appointment was to a post as “governor” (v. 2), assisting the king as his vice-regent.

  6:2 suffer no loss. They were responsible to prevent loss from military revolts, tax evasion, or fraud.

  6:3 an excellent spirit. Daniel, over 80, had enjoyed God’s blessing throughout his life (cf. 1:20, 21; 2:49; 4:8; 5:12). over the whole realm. Daniel was the favorite of the king. He had experience, wisdom, a sense of history, leadership, a good reputation, ability, attitude, and revelation from the God of heaven. Apparently, God wanted him in the place of influence to encourage and assist in the Jews’ return to Judah, since the return was made in Cyrus’ first year (539–537 B.C.), right before the lions’ den incident. From the record of Ezra 1 and 6, all the basic elements of the return appear: 1) the temple was to be rebuilt with the cost paid from Cyrus’ treasury; 2) all Jews who visited could return, and those who stayed were urged to assist financially; and 3) the gold and silver vessels stolen from the temple by Nebuchadnezzar were to be taken back. To account for such favor toward the Jews, it is easy to think of Daniel not only influencing Cyrus to write such a decree, but even formulating it for him (cf. Prov. 21:1).

  6:4 charge against Daniel. The jealous plot, not unlike the effort against Daniel’s 3 friends in 3:8ff., was also similar to that by Joseph’s brothers (cf. Gen. 37:18–24).

  6:7 except you, O king. A deceptive stroke of the king’s ego secured his injunction, which was designed to benefit Daniel’s peers. Ancient kings were frequently worshiped as gods. Pagans had such inferior views of their gods that such homage was no problem.

  6:8 law…which does not alter. Once enacted, Medo-Persian law could not be changed, even by the king (cf. 6:12, 15; Esth. 1:19; 8:8).

  6:10 toward Jerusalem. Daniel’s uncompromising pattern of prayer toward God’s temple conformed to Solomon’s prayer that the Lord’s people would do so (1 Kin. 8:44, 45). Three times a day was also the pattern established by David (Ps. 55:16, 17).

  6:13 one of the captives from Judah. Daniel had lived over 60 years in Babylon. His loyalty to the rulers was well known (5:13); in spite of that loyalty, his consistent faithfulness to God brought this threat.

  6:14 He went from a self-styled god to a fool in one day.

  6:16 den of lions. The word “den” is related to the Heb. term meaning “to dig,” so it refers to an underground pit which likely had 1) a hole at the top from which to drop food into the pit, and 2) a door at the foot of a ramp or on a hillside through which the lions could enter.

  6:22 His angel. In this miracle, the angel was possibly the same person as the fourth person in the fiery furnace (cf. 3:25 and see note there). innocent before Him. That is the supreme commendation of Daniel as blameless before God and unworthy of such a death.

  6:23 no injury…on him. God openly honored Daniel’s faith for the purpose of showing His glory (cf. 3:26, 27). That is not always the case, as God may choose to be glorified by permitting a trusted servant to be martyred (cf. Daniel in Heb. 11:33 with others in 11:35–38).

  6:24 the king gave the command. Like the sin of Achan (Josh. 7:20–26), this sin against God, Darius, and Daniel cost the men and their families their lives. This judgment of God was also an important detail in the miracle, lest some critic suggest the lions were tame or toothless or not hungry.

  6:25–27 King Darius wrote. Impacted by Daniel and by the Lord, he expressed himself as if he had come to a point of personal trust in God for his salvation such as Nebuchadnezzar (cf. 4:1–3, 34–37). Daniel illustrated the evangelistic potency of a godly, uncompromising life. Cf. Matt. 5:48.

  Daniel 7

  7:1 first year. This represented a flashback to 553 B.C., 14 years before the feast of 5:1–3. Chapters 7, 8 occur after chap. 4, but before chap. 5. The dream of Dan. 7 moves far beyond Daniel’s day to the coming of Israel’s king to end all Gentile kingdoms and to establish His eternal kingdom (7:13, 14, 27; cf. 2:35, 45).

  7:2 Great Sea. This superlative refers to the Mediterranean, much greater in size than other bodies of water in that area of the world. Here this “sea” is used to represent nations and peoples (cf. Dan. 7:3, 17; Rev. 13:1).

  7:3 four…beasts. These beasts represent the same empires as the individual parts of the image in chap. 2. Christ the King, the Son of Man from heaven (vv. 13, 14), corresponds to the Stone in 2:35, 45.

  7:4 lion…wings. The vicious, powerful, swift king of beasts represents Babylon. Winged lions guarded the gates of the royal palaces of Babylon. Daniel’s contemporaries, Jeremiah, Ezekiel, and Habakkuk, used animals to describe Nebuchadnezzar.

  7:5 a bear. This is Medo-Persia, with the greater “side” being Persia and “ribs” referring to vanquished nations.

  7:6 a leopard. This represents Greece with its fleetness in conquest under Alexander the Great (born in 356 B.C.). He ruled from Europe to Africa to India. The “four heads” represent the 4 generals who divided the kingdom after Alexander’s death at age 33 (323 B.C.). They ruled Macedonia, Asia Minor, Syria, and Egypt (cf. 8:8).

  7:7 fourth beast. No such animal exists; rather this is a unique beast pointing to the Roman Empire, already represented by iron in 2:40, devastating in conquest. Roman dominion fell apart in A.D. 476, yet it lived on in a divided status (Europe), but will be revived and return to great unified strength near Christ’s second coming. Then it will be comprised of the 10 parts under kings (vv. 7, 24), as well as an 11th king, the Antichrist (vv. 8, 24; 2 Thess. 2:3–10; Rev. 13:1–10).

  7:8 another horn. This describes the rise of Antichrist (cf. v. 20). This beast is human (“eyes like a man” and a “mouth speaking”) and is proud (cf. Rev. 13:5, 6).

  7:9, 10 I watched. Daniel’s vision flashes forward to the divine throne from which judgment will come on the fourth kingdom (cf. Rev. 20:11–15).

  7:11, 12 the beast was slain. Reference is to the fourth beast (i.e., the Roman sphere), headed up by the “little horn” or Antichrist (vv. 7, 24). He will be destroyed at Christ’s second coming (cf. Rev. 19:20; 20:10); cf. the smashing by the Stone, Dan. 2:35, 45.

  7:12 rest of the beasts. These are the 3 earlier beasts (empires of chaps. 2, 7). Each successive
ly lost its chief dominance when it was conquered in history. Yet each was amalgamated into the empire that gained ascendancy, and survived in its descendants. As the second advent draws near, all 3 empires in their descendants will be a part of the Roman phase in its final form (Rev. 13:2). Survival will not be possible for the final and revived phase of the fourth empire after Christ’s second coming, for catastrophic devastation (cf. 2:35) will utterly destroy it, and Christ’s kingdom will replace it.

  7:13, 14 Son of Man. The Messiah (cf. 9:26), Christ is meant; He often designated Himself by this phrase (Matt. 16:26; 19:28; 26:64). “The clouds of heaven” are seen again in Rev. 1:7. Here He is distinct from the Ancient of Days, or Eternal One, the Father, who will coronate Him for the kingdom (2:44). The picture of old age is not that of being feeble, rather it highlights eternality and divine wisdom to judge (cf. 7:9, 10).

  7:14 all peoples, nations, and languages. These distinctions are earthly and speak of the promise of an earthly kingdom, ruled by Christ, that merges into the eternal kingdom (cf. vv. 18, 27; Rev. 20:1–4; 21; 22).

  7:15 grieved in my spirit. Coming judgment made him sad, because it meant that history to its end would be a story of sin and judgment (cf. v. 28).

  7:16 those who stood by. Angels helped Daniel understand God’s revelations (8:13–16; 9:22–27).

  7:17 beasts…four. These empires depicted by the lion, bear, leopard, and bizarre animal (vv. 3–7) are Babylon, Medo-Persia, Greece, and Rome. The “kings” are the most notable leaders over these empires, such as Nebuchadnezzar (2:37, 38), Cyrus, Alexander the Great, and finally the “little horn” (Antichrist).

  7:18, 22, 27 saints. These who trusted God possess the kingdom headed up by the Son of Man, the Messiah, of vv. 13, 14. All serve Him in vv. 14 and 27, the latter verse clarifying that the one served is actually God the Most High. Just as the 4 Gentile empires have individuals as kings (cf. 2:38; 7:8; 8:8), so the final kingdom has Christ as King.

  7:18 the Most High. God is referred to in this book as above all gods (2:47; 3:29; 4:35), as He was for Melchizedek and Abraham (Gen. 14:19, 20, 22) as well as Naaman (2 Kin. 5:17).

  7:19 fourth beast…different. This may refer to the empire’s far greater diversity than previous empires, and its breadth of conquest (v. 24). It branches out into two great divisions (cf. “legs,” 2:33, 40), then near the end into 10 horns (a confederacy of 10 nations), and even an 11th horn (Antichrist’s kingdom) lasting until Christ’s second coming.

  7:20 the other horn. The 11th horn (ruler and his realm) is small and less powerful before its big rise (v. 8). Early in the future tribulation period, it (he) grows to be “larger” or more powerful than any of the horns (rulers) in the group.

  7:21 war against the saints. The final Antichrist will lead a great persecution of believers, especially in Israel (cf. Matt. 24:15–22; 2 Thess. 2:4; Rev. 12:13–17; 13:6, 7).

  7:22 Ancient of Days. Refers to God the Eternal One, who confers the messianic kingdom on the Son to rule at His second coming and following (7:13, 14). Judgment is against the Antichrist, Satan who empowers him (Rev. 13:4; 20:1–3), and the unsaved who are not allowed into the kingdom at its outset, but are destroyed and await the final, Great White Throne resurrection and judgment (Rev. 20:11–15). saints to possess the kingdom. Believers enter the kingdom in its earthly, millennial phase (Rev. 20:1–4) following Christ’s second coming (Matt. 25:34), having eternal life that continues into the eternal state (Rev. 21, 22) after the thousand years.

  7:24 another…after them. The “little horn” (Antichrist) blasts his way to the zenith of world rule.

  7:25 time and times and half a time. This obviously refers to the 3½ years which are the last half of the 7 year period of Antichrist’s power (cf. 9:27), continuing on to Christ’s second coming as the Judgment Stone (2:35, 45) and glorious Son of Man (7:13, 14). Cf. Rev. 11:2, 3; 12:14; 13:5 for reference to this same period.

  7:26 the court. God will have His court session to judge sinners and sin (vv. 9, 10). He will remove the Antichrist’s rule, and destroy him and his empire in eternal, conscious hell (Rev. 19:20; 20:10).

  7:27 the kingdom…given to…the saints. God’s kingdom in both earthly (Rev. 20:4) and heavenly phases (Rev. 21:27; 22:3, 4, 14).

  Daniel 8

  8:1 third year. Ca. 551 B.C., two years after the dream of chap. 7 but before chap. 5. the first time. Looks back to chap. 7.

  8:2 Shushan. Called Susa by the Greeks, this was a chief city of the Medo-Persian Empire, about 250 mi. E of Babylon. Since Daniel saw himself in a vision, he may not have been bodily in that place (cf. Ezekiel’s vision of being at the Jerusalem temple, though bodily still with the elders in Babylon, Ezek. 8–11).

  8:3–9 This imagery unfolded historically. The ram pictures the Medo-Persian Empire, as a whole, its two horns standing for the two entities (the Medes and the Persians) that merged into one. The history of this empire is briefly noted in v. 4, as it is seen conquering from the E to the W, S and N, under Cyrus, as predicted also by Isaiah 150 years earlier (Is. 45:1–7). The higher horn, which appeared last, represents Persia. The goat (v. 5) represents Greece with its great horn Alexander, who with his army of 35,000, moved with such speed that he is pictured as not even touching the ground. The broken horn is Alexander in his death; the 4 horns are generals who became kings over 4 sectors of the Grecian empire after Alexander (cf. 7:6). The small horn is Antiochus Epiphanes, who rose from the third empire to rule the Syrian division in 175–164 B.C. and is the same king dominant in 11:21–35. Cf. 7:8, 24–26 where a similar “little horn” clearly represents the final Antichrist. The reason both are described as “little horns” is because one prefigures the other. A far more detailed summary will come later in 11:2–35.

  8:9 Glorious Land. Palestine. Cf. 11:16, 41.

  8:10 host of heaven. Picturesque language portrays Antiochus’ persecution against Jewish people using the figure of stars (cf. Gen. 12:3; 15:5; 22:17; Ex. 12:41; Deut. 1:10). When defeated, the “stars” (Jewish people) will fall under the tyrant’s domination.

  8:11 Prince. In addition to the desecration of the temple (cf. 1 Macc. 1:20–24, 41–50), Antiochus blasphemed Christ to whom ultimately the host of Jewish people sacrifice and to whom the sanctuary belongs. He is later the “Prince of princes” (v. 25).

  8:13 holy one. Angels are in view here.

  8:14 two thousand three hundred days. These are 2,300 evenings/mornings, with no “and” in between, which refers to 2,300 total units or days. Genesis 1:5 does use “and,” i.e., “Evening and morning, one day.” The period runs to about 61/3 years of sacrificing a lamb twice a day, morning and evening (Ex. 29:38, 39). The prophecy was precise in identifying the time as that of Antiochus’ persecution, ca. Sept. 6, 171 B.C. to Dec. 25, 165/4 B.C. After his death, Jews celebrated the cleansing of their holy place in the Feast of Lights, or Hanukkah, in celebration of the restoration led by Judas Maccabeus.

  8:15 appearance of a man. The word for man meaning “a mighty man” is the linguistic framework for “Gabriel,” which means “mighty one of God.” This is the first mention of an angel by name in the Bible.

  8:16 a man’s voice. God spoke with a human voice. the Ulai. A river E of the Persian city of Susa.

  8:17 afraid and fell. Loss of consciousness is a common reaction to heavenly visitation (cf. Ezek. 1; Is. 6; Rev. 1). time of the end. This term likely has a double sense of fulfillment. First, the “end” (as v. 19), “latter time” (vv. 19, 23), and “appointed time” (v. 19) refer to time late in the specific span that the historical prophecy has in view. That time is the period defined by the empires in these verses, Persia (Ram) and Greece (Goat), when the Grecian sector will be divided into 4 parts (v. 8). One of these, the Syrian under Seleucus (see note on v. 22), will eventually lead to Antiochus Epiphanes (175–164 B.C.) as the “little horn” meant in v. 9, who persecutes the people of Israel (v. 10) and defies God (v. 11). Cf. 11:21–35 and see notes there. Secondly, this “little horn” in v. 9, the An
tichrist in the last days at the time of the eschatological fulfillment, sees Antiochus as a pattern of the Antichrist, who in many ways will be like him, though far greater in power, and will exercise his career in the end of the age just before Christ’s return.

  8:21 male goat…large horn. This is the third Gentile world power, the kingdom of Greece, and specifically Alexander the Great, the notable and “first king” after conquering Medo-Persia. Cf. 11:3.

  8:22 broken horn and…four. Alexander died at age 33 in 323 B.C., leaving no heir ready to reign. So 4 men, after 22 years of fighting, assumed rule over 4 Grecian sectors: 1) Cassander, Macedonia; 2) Lysimachus, Thrace and Asia Minor; 3) Seleucus, Syria, and Babylonia; 4) Ptolemy, Egypt, and Arabia. These are the 4 referred to in “toward the four winds” (v. 8). The phrase “not with its power” indicates they did not have Alexander’s power or direct family lineage.

  8:23–25 A king shall arise. The near fulfillment views Antiochus as the historical persecutor as in vv. 9–14. His career down to 164 B.C. was “in the latter time of their kingdom,” that of the male goat in the Syrian territory. Rome conquered Greece by 146 B.C., only a few years later, and became the next dominant empire. Antiochus died, “broken without human means,” due to insanity and disease of the bowels. The far fulfillment sees Antiochus in vv. 23–25 as prophetically illustrating the final tribulation period and the Antichrist. In such a view, the king here is also the “little horn,” as in 7:7; 8:9 and the willful king in 11:36–45.

  8:25 Prince of princes. See note on 8:11.

  8:26 seal up the vision. Since he told it here, this did not mean to shut it up to secrecy but to preserve it as truth even if not to be fulfilled for a long time.

  Daniel 9

  9:1 the first year. Ca. 539 B.C. made king. This may mean that Darius (a title, not a proper name, see note on 5:31) refers to Cyrus who was made king by God’s allowance (cf. Ps. 75:6, 7). Since Cyrus was the first monarch of the Medo-Persian empire, this time note was also the first year after the death of Belshazzar, when Babylon fell.