GOD'S WORD® Translation (©1995)
This man, Daniel, prospered during the reign of Darius and the reign of Cyrus the Persian.

King James Bible
So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.

Douay-Rheims Bible
Now Daniel continued unto the reign of Darius, and the reign of Cyrus the Persian.

Darby Bible Translation
And this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.

English Revised Version
So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.

Webster's Bible Translation
So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.

World English Bible
So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.

Young's Literal Translation
And this Daniel hath prospered in the reign of Darius, and in the reign of Cyrus the Persian.

Cross References

2 Chronicles 36:22 Now in the first year of Cyrus king of Persia-- in order to fulfill the word of the LORD by the mouth of Jeremiah-- the LORD stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation throughout his kingdom, and also put it in writing, saying,

2 Chronicles 36:23 "Thus says Cyrus king of Persia, 'The LORD, the God of heaven, has given me all the kingdoms of the earth, and He has appointed me to build Him a house in Jerusalem, which is in Judah. Whoever there is among you of all His people, may the LORD his God be with him, and let him go up!'"

Daniel 1:21 And Daniel continued until the first year of Cyrus the king.

Daniel 5:28 "'PERES '-- your kingdom has been divided and given over to the Medes and Persians."

Daniel 10:1 In the third year of Cyrus king of Persia a message was revealed to Daniel, who was named Belteshazzar; and the message was true and one of great conflict, but he understood the message and had an understanding of the vision.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 25-28

Darius here studies to make some amends for the dishonour he had done both to God and Daniel, in casting Daniel into the lions' den, by doing honour to both.

I. He gives honour to God by a decree published to all nations, by which they are required to fear before him. And this is a decree which is indeed fit to be made unalterable, according to the laws of the Medes and Persians, for it is the everlasting gospel, preached to those that dwell on the earth, Rev. 14:7. Fear God, and give glory to him. Observe, 1. To whom he sends this decree-to all people, nations and languages, that dwell in all the earth, v. 25. These are great words, and it is true that all the inhabitants of the earth are obliged to that which is here decreed; but here they mean no more than every dominion of his kingdom, which, though it contained many nations, did not contain all nations; but so it is, those that have much are ready to think they have all. 2. What the matter of the decree is-that men tremble and fear before the God of Daniel. This goes further than Nebuchadnezzar's decree upon a similar occasion, for that only restrained people from speaking amiss of this God, but this requires them to fear before him, to keep up and express awful reverent thoughts of him. And well might this decree he prefaced, as it is, with Peace be multiplied unto you, for the only foundation of true and abundant peace is laid in the fear of God, for that is true wisdom. If we live in the fear of God, and walk according to that rule, peace shall be upon us, peace shall be multiplied to us. But, though this decree goes far, it does not go far enough; had he done right, and come up to his present convictions, he would have commanded all men not only to tremble and fear before this God, but to love him and trust in him, to forsake the service of their idols, and to worship him only, and call upon him as Daniel did. But idolatry had been so long and so deeply rooted that it was not to be extirpated by the edicts of princes, nor by any power less than that which went along with the glorious gospel of Christ. 3. What are the causes and considerations moving him to make this decree. They are sufficient to have justified a decree for the total suppression of idolatry, much more will they serve to support this. There is good reason why all men should fear before this God, for, (1.) His being is transcendent. "He is the living God, lives as a God, whereas the gods we worship are dead things, have not so much as an animal life." (2.) His government is incontestable. He has a kingdom, and a dominion; he not only lives, but reigns as an absolute sovereign. (3.) Both his being and his government are unchangeable. He is himself stedfast for ever, and with him is no shadow of turning. And his kingdom too is that which shall not be destroyed by any external force, nor has his dominion any thing in itself that threatens a decay or tends towards it, and therefore it shall be even to the end. (4.) He has an ability sufficient to support such an authority, v. 27. He delivers his faithful servants from trouble and rescues them out of trouble; he works signs and wonders, quite above the utmost power of nature to effect, both in heaven and on earth, by which it appears that he is sovereign Lord of both. (5.) He has given a fresh proof of all this in delivering his servant Daniel from the power of the lions. This miracle, and that of the delivering of the three children, were wrought in the eyes of the world, were seen, published, and attested by two of the greatest monarchs that ever were, and were illustrious confirmations of the first principles of religion, abstracted from the narrow scheme of Judaism, effectual confutations of all the errors of heathenism, and very proper preparations for pure catholic Christianity.

II. He puts honour upon Daniel (v. 28): So this Daniel prospered. See how God brought to him good out of evil. This bold stroke which his enemies made at his life was a happy occasion of taking them off, and their children too, who otherwise would still have stood in the way of his preferment, and have been upon all occasions vexatious to him; and now he prospered more than ever, was more in favour with his prince and in reputation with the people, which gave him a great opportunity of doing good to his brethren. Thus out of the eater (and that was a lion too) comes forth meat, and out of the strong sweetness.

Calvin's Commentary

28. So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.

28. Daniel autem ipse prospere egit [319] in regno Darii et in regno Cyri Persae.

The word tslch, tzelech, properly signifies to "pass over," and the signification is here metaphorical, in the sense of being prosperous. There is no doubt, however, of there being a silent contrast between the kingdom of the Persians and the Chaldean monarchy, that is, to speak more concisely and clearly, between the twofold condition of Daniel. For, as we have said, he was for some time in obscurity under Nebuchadnezzar; when this monarchy was about to perish he became conspicuous; and throughout the whole period of the reign of the Chaldeans he was obscure and contemptible. All indeed had heard of him as a remarkable and illustrious Prophet, but he was rejected from the palace. At one time he was seated at the king's gate, in great honor and respect, and then again he was cast out. During the continuance of the Chaldee monarchy, Daniel was not held in any esteem; but under that of the Medes and Persians he prospered, and was uniformly treated with marked respect, for Cyrus and Darius were not so negligent as instantly to forget the wonderful works of God performed by his hand. Hence the word "passing through," pleases me, since, as I have said, it is a mark of the continual possession of honor; for not only King Darius, but also Cyrus exalted him and raised him into the number of his nobles, when he heard of his favor. It is clear that he left Babylon and went elsewhere. Very probably he was not long among the Medes, for [38]Darius or Cyaxares died without any heirs, and then his whole power passed to Cyrus alone, who was his nephew, through his sister, and his son-in-law being his daughter's husband. No doubt, Daniel here commends God's favor and kindness towards himself, because this was not the usual solace of exile, to obtain the highest favor among foreign and barbarous nations, or attain the largest share of their honor and reverence. God, therefore, alleviated his sorrow by this consolation in his exile. Hence Daniel here not only regards himself in his private capacity, but also the object of his dignity. For God wished his name to be spread abroad and celebrated over all those regions through which Daniel was known, since no one could behold without remembering the power and glory of Israel's God. Daniel, therefore, wished to mark this. On the other hand also, no doubt, it was a matter of grief to him to be deprived of his country, not like the rest of mankind, but because the land of Canaan was the peculiar inheritance of God's people. When Daniel was snatched away and led off to a distance, as far as Media and Persia, without the slightest hope of return, there is no doubt that he suffered continual distress. Nor was the splendor of his station among the profane of such importance as to induce him to prefer it to that pledge of God's favor and paternal adoption in the land of Canaan. He had doubtless inscribed on his heart that passage of David's,

"I had rather be in the court of the Lord, than in the midst of the greatest riches of the ungodly: then, I had rather be a despised one in the house of God, than to dwell in the tents of the unrighteous." (Psalm 84:10.)

Thus Daniel had been taught. Ezekiel, too, properly includes him among the three most holy men who have lived since the beginning of the world. (Ezekiel 14:14.) [320] This was of the greatest moment; for when he was a youth, or at least but middle aged, he was joined with Job and Noah, and was the third in rare and almost incredible sanctity! Since this was his character, he was no doubt affected with the greatest sorrow when he perceived himself subject to perpetual exile, without the slightest hope of return, and of being able to worship God in his temple and to offer sacrifice with the rest. But lest he should be ungrateful to God, he desires to express his sense of the uncommon benevolence with which, though an exile and a stranger, and subject to reproach among other captives, he was treated and even honored among the Medes and Persians. This, therefore, is the simple meaning of the passage. It is quite clear, as I have lately said, that Cyrus, after the death of Darius, succeeded to the whole monarchy; and we shall afterwards see in its proper place how Daniel dwelt with Cyrus, who reigned almost [39]thirty years longer. Thus, a long time intervened between his death and that of Darius. This, therefore, did not occur without the remarkable counsel of God, since the change in the kingdom did not influence the position of Daniel, as it usually does. For new empires we know to be like turning the world upside down. But Daniel always retained his rank, and thus God's goodness was displayed in him, and wherever he went he carried with him this testimony of God's favor. [40]I shall not proceed further, as we shall discuss a new prophecy to-morrow.

Footnotes:

[319] Or, passed. -- Calvin.

[320] See [41]Dissertation, Number 25, at the close of this Volume. PRAYER.

Grant, Almighty God, since by means of a man entangled in many errors, thou wishest to testify to us the extent of thy power, that we may not at this day grope about in darkness, while thou offerest us light, through the Sun of righteousness, Jesus Christ, thy Son. Meanwhile, may we not be ashamed to profit by the words of a heathen, who was not instructed in thy law, but who celebrated thy name so magnificently when admonished by a single miracle: hence may we learn by his example to acknowledge thee, not only the Supreme but the Only God. As thou hast bound us to thyself by entering into a covenant with us in the blood of thine only-begotten Son, may we ever cleave to thee with true faith; may we renounce all the clouds of error, and be always intent upon that light to which thou invitest us, and towards which thou drawest us; until we arrive at the sight of thy glory and majesty, and being conformed to thee, may we at length enjoy in reality that glory which we now but partially behold. -- Amen.

Links

Daniel 6 Commentaries: Barnes • Calvin • Clarke • Darby • Gill • Geneva • Guzik • JFB • Keil / Delitzsch • KJV Translators' • Henry's Concise • Matthew Henry • Scofield • TSK • Wesley

NIV / NLT / ESV / GWT / KJV / ASV / DRB

Jump to Previous Occurrence
Cyrus Daniel Darius Enjoyed Kingdom Persian Prospered Reign Success

Jump to Next Occurrence
Cyrus Daniel Darius Enjoyed Kingdom Persian Prospered Reign Success

New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

Alphabetical: and Cyrus Daniel Darius during enjoyed in of Persian prospered reign So success the this

Bible Browser

Faith Stopping the Mouths of Lions
'Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, He will deliver thee. 17. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. 18. Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before …
Alexander Maclaren—Expositions of Holy Scripture

The Story of the Fiery Furnace
There was in the land of Judah a wicked king-named Jehoiakim, son of the good Josiah. While Jehoiakim was ruling over the land of Judah, Nebuchadnezzar, a great conqueror of the nations, came from Babylon with his army of Chaldean soldiers. He took the city of Jerusalem, and made Jehoiakim promise to submit to him as his master. And when he went back to his own land he took with him all the gold and silver that he could find in the Temple; and he carried away as captives very many of the princes …
Logan Marshall—The Wonder Book of Bible Stories

The Jordan: the Decisive Start. Matthew 3:13-17. Mark 1:9-1Luke
3:21-22. The Anvil of Experience: knowledge only through experience--the Fourth, Daniel 3:25.--three Hebrews, Daniel 3.--Babylonian premier, Daniel 6:16-23.--George Mueller--Jesus made perfect through experience, Hebrews 2:10. 5:8, 9. 7:28, l.c.--all our experiences, Hebrews 2:14-18. Philippians 2:7. Hebrews 4:15, except through sin, Hebrews 4:15, l.c. 7:26. 2 Corinthians 5:21, f.c. 1 Peter 2:22. 1 John 3:5, l.c.--Jesus' suffering, Philippians 2:6-8. Hebrews 2:9, 17, 18. 4:15. His obedience, Luke …
S. D. Gordon—Quiet Talks about Jesus

Appendix v. Rabbinic Theology and Literature
1. The Traditional Law. - The brief account given in vol. i. p. 100, of the character and authority claimed for the traditional law may here be supplemented by a chronological arrangement of the Halakhoth in the order of their supposed introduction or promulgation. In the first class, or Halakhoth of Moses from Sinai,' tradition enumerates fifty-five, [6370] which may be thus designated: religio-agrarian, four; [6371] ritual, including questions about clean and unclean,' twenty-three; [6372] concerning …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Early Ministry in Judea
113. We owe to the fourth gospel our knowledge of the fact that Jesus began his general ministry in Jerusalem. The silence of the other records concerning this beginning cannot discredit the testimony of John. For these other records themselves indicate in various ways that Jesus had repeatedly sought to win Jerusalem before his final visit at the end of his life (compare Luke xiii. 34; Matt. xxiii. 37). Moreover, the fourth gospel is confirmed by the probability, rising almost to necessity, that …
Rush Rhees—The Life of Jesus of Nazareth

I Will Pray with the Spirit and with the Understanding Also-
OR, A DISCOURSE TOUCHING PRAYER; WHEREIN IS BRIEFLY DISCOVERED, 1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO. WRITTEN IN PRISON, 1662. PUBLISHED, 1663. "For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26). ADVERTISEMENT BY THE EDITOR. There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is …
John Bunyan—The Works of John Bunyan Volumes 1-3

Of Antichrist, and his Ruin: and of the Slaying the Witnesses.
BY JOHN BUNYAN PREFATORY REMARKS BY THE EDITOR This important treatise was prepared for the press, and left by the author, at his decease, to the care of his surviving friend for publication. It first appeared in a collection of his works in folio, 1692; and although a subject of universal interest; most admirably elucidated; no edition has been published in a separate form. Antichrist has agitated the Christian world from the earliest ages; and his craft has been to mislead the thoughtless, by …
John Bunyan—The Works of John Bunyan Volumes 1-3

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Divine Support and Protection
[What shall we say then to these things?] If God be for us, who can be against us? T he passions of joy or grief, of admiration or gratitude, are moderate when we are able to find words which fully describe their emotions. When they rise very high, language is too faint to express them; and the person is either lost in silence, or feels something which, after his most laboured efforts, is too big for utterance. We may often observe the Apostle Paul under this difficulty, when attempting to excite …
John Newton—Messiah Vol. 2

Daniel
Daniel is called a prophet in the New Testament (Matt. xxiv. 15). In the Hebrew Bible, however, the book called by his name appears not among the prophets, but among "the writings," between Esther and Ezra. The Greek version placed it between the major and the minor prophets, and this has determined its position in modern versions. The book is both like and unlike the prophetic books. It is like them in its passionate belief in the overruling Providence of God and in the sure consummation of His …
John Edgar McFadyen—Introduction to the Old Testament