Դանիէլ / Daniel 6 - |

Text:
< PreviousԴանիէլ 6 - Daniel 6 - Next >


jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Воцарение Дария Мидянина и возвышение при нем Даниила. 4-9. Попытка врагов пророка погубить его. 10-17. Приведение ими в исполнение своего замысла. 18-24. Спасение Даниила и смерть его недоброжелателей. 25-28. Указ Дария Мидянина.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Daniel does not give a continued history of the reigns in which he lived, nor of the state-affairs of the kingdoms of Chaldea and Persia, though he was himself a great man in those affairs; for what are those to us? But he selects such particular passages of story as serve for the confirming of our faith in God and the encouraging of our obedience to him, for the things written aforetime were written for our learning. It is a very observable improvable story that we have in this chapter, how Daniel by faith "stopped the mouths of lions," and so "obtained a good report," Heb. xi. 33. The three children were cast into the fiery furnace for not committing a known sin, Daniel was cast into the lions' den for not omitting a known duty, and God's miraculously delivering both them and him is left upon record for the encouragement of his servants in all ages to be resolute and constant both in their abhorrence of that which is evil and in their adherence to that which is good, whatever it cost them. In this chapter we have, I. Daniel's preferment in the court of Darius, ver. 1-3. II. The envy and malice of his enemies against him, ver. 4, 5. III. The decree they obtained against prayer for thirty days, ver. 6-9. IV. Daniel's continuance and constancy in prayer, notwithstanding that decree, ver. 10. V. Information given against him for it, and the casting of him into the den of lions, ver. 11-17. VI. His miraculous preservation in the lions' den, and deliverance out of it, ver. 18-23. VII. The casting of his accusers into the den, and their destruction there, ver. 24. VIII. The decree which Darius made upon this occasion, in honour of the God of Daniel, and the prosperity of Daniel afterwards, ver. 25-28. And this God is our God for ever and ever.
Adam Clarke: Commentary on the Bible - 1831
Darius the Median, who succeeded Belshazzar in the kingdom of Babylon, having heard of Daniel's extraordinary wisdom and understanding, constitutes him the chief of the three presidents who were over the whole empire, and purposed also to make him prime minister or viceroy, Dan 6:1-3. This great partiality of the king towards a stranger of Jewish extraction, and who had been carried captive into Chaldea, raised up a great many enemies to Daniel; and a scheme was even contrived by the presidents and princes to ruin him, Dan 6:4-15; which succeeded so far that he was cast into a den of lions, but was miraculously delivered, Dan 6:16-23. Darius, who was greatly displeased with himself for having been entrapped by the governors of the provinces to the prejudice of his faithful minister, is pleased and astonished at this deliverance; punished Daniel's enemies with the same kind of death which they had designed for the prophet; and made a decree that, throughout his dominions, the God of Daniel should be had in the greatest veneration, Dan 6:24-28.
Albert Barnes: Notes on the Bible - 1834
6:0: Section I. - Authenticity of the Chapter
This chapter Dan. 6, like the pRev_ious ones, has not escaped serious objections as to its authenticity and credibility. The objections which have been made to it have been derived from what is regarded as incredible in its statements. It is important, as in the pRev_ious chapters, to inquire whether the objections are insuperable, or whether this is so free from reasonable objection as to be worthy to be received as a portion of Divine truth. The objections, as urged by Bertholdt (Daniel aus dem Hebraisch-Aramaischen neu ubersetzt, etc., pp. 72-75, and pp. 357-364) and by Bleek, are capable of being reduced to the four following:
I. That it is wholly improbable that a monarch, in the circumstances of Darius, would give an order so unreasonable and foolish as that no one of his subjects should present any petition for a month to anyone, God or man, but to himself. It is alleged that no good end could have been proposed by it; that it would have perilled the peace of the empire; that among a people who worshipped many gods - who had gods in all their dwellings - it would have been vain to hope that the command could have been carried peaceably into execution; and that, whoever proposed this, it could not have been executed without shaking the stability of the throne. Bertholdt asks (p. 357, following), "Can one believe that among a people so devoted to religion as the Babylonians were, it should have been forbidden them to address their gods for one single day? Is it credible that the counselors of the king were so irreligious that without fear of the avenging deities, they would endeavor to enforce such an order as that here referred to - that no petition should be addressed to God or man for a month, except to the king? And was Cyaxares so destitute of religion as not to refuse to sanction such a mandate? And does this agree with the fact that in the issue itself he showed so much respect to a foreign God - the God of the Jews? Under what pretence could the ministers of the king give him this counsel? Could it be under any purpose of deifying his own person? But it remains to be proved that either then, or soon after that time, it was customary in Asia to attribute Divine honors to a monarch, whether deceased or living."
To this objection, Hengstenberg (Die Authentie des Daniel, p. 125, following) replies, by an endeavor to show that it was a common opinion in Persia that the king was regarded "as a representative, and an incarnation of Ormuzd;" and that nothing is more probable than that such a monarch coming to the throne of Babylon would be willing to appear in that character, claiming Divine honors, and early testing the inclination of his new subjects to receive him in that character in which he was recognized in his own land. In confirmation of this, he quotes two passages from Heeren (Ideen 3te Ausg. I. i. p. 446, 51) in proof that these ideas thus pRev_ailed. "The person of the king," Heeren says, "is in Asiatic kingdoms the middle point around which all Rev_olves. He is regarded, according to the Oriental notions, not so much the ruler as the actual owner of the people and land. All their arrangements are formed on this fundamental idea, and they are carried to an extent which to Europeans appears incredible and ridiculous. "The idea of citizenship, according to the European nations, is altogether a strange idea to them; all, without exception, from the highest to the lowest, are the servants of the king, and the right to rule over them, and to deal with them as he pleases, is a right which is never called in question."
Hengstenberg then remarks, that it is capable of the clearest proof that the kings of the Medes and Persians were regarded and honored as the representatives and incarnations of Ormuzd. In proof of this, he quotes the following passage from Heeren (p. 474), showing that this idea early pRev_ailed among the followers of Zoroaster. "Zoroaster," says he, "saw the kingdom of light and of darkness both developed upon the earth; Iran, the Medo-Bactrish kingdom, under the scepter of Gustasp, is to him the image of the kingdom of Ormuzd; the king himself is an image of him; Turan, the Northern Nomadland, when Afraslab reigned, is the image of the kingdom of darkness, under the dominion of Ahriman." This idea, says Hengstenberg, the magi made use of when they wished to bring the king to their own interests, or to promote any favorite object of their own. The king was regarded as the representative, the visible manifestation of Ormuzd, ruling with power as uncircumscribed as his; the seven princes standing near him were representatives of the seven Amshaspands, who stood before the throne of Ormuzd. The evidence that the Persian kings were regarded as an embodiment of the deity, or that they represented him on earth, Hengstenberg, remarks (p. 126), is clear in the classic writings, in the Scriptures, and in the Persian monuments.
In proof of this, he appeals to the following authorities among the classic writers: Plutarch (Themistocl. cap. 27); Xenophon (Agesil.); Isocrates (Panegyri de Pets. princ. p. 17); Arrian (6. 29); Curtius (8. 5). Curtius says, Persas reges suos inter deos colere. For the same purpose, Hengstenberg (pp. 128, 129) appeals to the following passage of Scripture, Est 3:4, and the conduct of Mordecai in general, who refused, as he supposes, the respect which Haman demanded as the first minister of the king, on religious grounds, and because more was required and expected of him than mere civil respect - or that a degree of homage was required entirely inconsistent with that due to the true God. In proof of the same thing, Hengstenberg appeals to Persian monuments, pp. 129-132. The proof is too long to be inserted here. These monuments show that the Persian kings were regarded and adored as impersonations of Ormuzd. To this may be added many of their inscriptions. In the work by De Sacy, Memoires s. divers. Antiq. de la Perse, Pl. i. p. 27, 31, the Persian kings are mentioned as ἐ&##769;κγονοι θεῶν, ἐκ γένους θεῶν ekgonoi theō n, ek genous theō n, and θεοῖ theoi - both as offsprings of the gods, as of the race of the gods, and as gods.
If this is correct, and the Persian kings were regarded as divine - as an impersonation or incarnation of the god that was worshipped - then there is no improbability in the supposition that it might be proposed to the king that for a given space of time he should allow no petition to be presented to anyone else, god or man. It would be easy to persuade a monarch having such pretensions to issue such a decree, and especially when he had subjected a foreign people like the Babylonians to be willing thus to assert his authority over them, and show them what respect and homage he demanded. In judging also of the probability of what is here said, we are to remember the arbitrary character of Oriental monarchs, and of the Persian kings no less than others. Assuredly there were as strange things in the character and conduct of Xerxes, one of the successors of this same Darius, as any that are recorded in this chapter of the book of Daniel; and if the acts of folly which he perpetrated had been written in a book claiming to be Divinely inspired, they would have been liable to much greater objection than anything which is stated here. The mere fact that a thing is in itself foolish and unreasonable, and apparently absurd, is no conclusive evidence that a man clothed with absolute authority would not be guilty of it.
To all that has been said on this point, there should be added a remark made by Bertholdt himself (p. 357) respecting Darius, which will show that what is here said of him is really not at all inconsistent with his character, and not improbable. He says, speaking of Darius or Cyaxares, that "from his character, as given by Xenophon, a man of weak mind (Cyrop. i. 4, 22; iv. 1, 13); a man passionate and peevish (iii. 3, 29; iv. 5, 8; v. 5; i. 8); a man given to wine and women (iv. 5, 52; v. 5, 44), we are not to expect much wisdom." There is nothing stated here by Daniel which is inconsistent with the character of such a man.
II. A second objection made to the probability of this statement is drawn from the character of the edict which Darius is said to have proclaimed, commanding that honor should be rendered to Jehovah, Dan 6:25-27. It is alleged that if such an edict had been published, it is incredible that no mention is made of it in history; that the thing was so remarkable that it must have been noticed by the writers who have referred to Darius or Cyaxares.
To this it may be replied:
(1) that, for anything that appears to the contrary, Daniel may be as credible an historian as Xenophon or Herodotus. No one can demonstrate that the account here is not as worthy of belief as if it bad appeared in a Greek or Latin classic author. When will the world get over the folly of supposing that what is found in a book claiming to be inspired, should be regarded as suspicious until it is confirmed by the authority of some pagan writer; that what is found in any other book should be regarded as necessarily true, however much it may conflict with the testimony of the sacred writers? Viewed in any light, Daniel is as worthy of confidence as any Greek or Latin historian; what he says is as credible as if it had been found in the works of Sanchoniathon or Berosus.
(2) there are, in fact, few things preserved in any history in regard to Darius the Mede. Compare Section II. The information given of him by Xenophon consists merely of a few detached and fragmentary notices, and it is not at all remarkable that the facts mentioned here, and the proclamation which he made, should be unnoticed by him. A proclamation respecting a foreign god, when it was customary to recognize so many gods, and indeed to regard all such gods as entitled to respect and honor, would not be likely to arrest the attention of a Greek historian even if he knew of it, and, for the same reason, it would be scarcely probable that he would know of it at all. Nothing would be more likely to pass away from the recollection of a people than such an edict, or less likely to be known to a foreigner. So far as the evidence goes, it would seem that the proclamation made no disturbance in the realm; the injunction appeared to be generally acquiesced in by all except Daniel; and it was soon forgotten. If it was understood, as it was not improbable, that this was designed as a sort of test to see whether the people would receive the commands of Darius as binding on them; that they would honor him, as the Persian monarch was honored in his own proper kingdom, it would seem to have been entirely successful, and there was no occasion to refer to it again.
III. A third objection urged by Bertholdt (p. 361), is derived from the account respecting the lions in this chapter. It is alleged by him that the account is so full of improbabilities that it cannot be received as true; that though the fact that they did not fall on Daniel can be explained from the circumstance that they were not hungry, etc., yet that it is incredible that they should have fallen on the enemies of Daniel as soon as they were thrown into the den; that the king should expect to find Daniel alive after being thrown among them; that he should have called in this manner to Daniel, etc.
To all this it is sufficient to reply, that no one can suppose that the facts stated here can be explained by any natural causes. The whole representation is evidently designed to leave the impression that there was a special Divine interposition - a miracle - in the case, and the only explanation which is admissible here is what would be proper in the case of any other miracle. The only questions which could be asked, or which would be proper, are these two; whether a miracle is possible; and whether this was a suitable occasion for the miraculous exertion of Divine power. As to the first of these questions, it is not necessary to argue that here - for the objection might lie with equal force against any other miracle referred to in the Bible. As to the second, it may be observed, that it is not easy to conceive of a case when a miracle would be more proper. If a miracle was ever proper to protect the innocent; or to vindicate the claims of the true God against all false gods: or to make a deep and lasting impression on the minds of men that Jehovah is the true God, it is not easy to conceive of a more appropriate occasion than this. No situation could be conceived to be more appropriate than when an impression was designed to be made on the mind of the sovereign of the most mighty empire on the earth; or that when, through a proclamation issued from the throne, the nations subject to his scepter should be summoned to acknowledge him as the true God.
IV. A fourth objection urged by Bleek (Theologische Zeitschrift, pp. 262-264) is, substantially, the following: that it is remarkable that there is in this account no allusion to the three companions of Daniel; to those who had been trained with him at the Chaldean court, and had been admitted also to honor, and who had so abundantly shown that they were worshippers of the true God. The whole story, says Bleek, appears to have been designed to produce a moral effect on the mind of the Jews, by the unknown author, to persuade them in some period of persecution to adhere to the God of their fathers in the midst of all persecution and opposition.
To this objection it may be replied:
(1) That it is wholly probable that there were many other pious Jews in Babylon at this time beside Daniel - Jews who would, like him, adhere to the worship of the true God, regardless of the command of the king. We are not to suppose, by any means, that Daniel was the only conscientious Jew in Babylon. The narrative evidently does not require that we should come to such a conclusion, but that there was something peculiar in regard to Daniel.
(2) as to the three companions and friends of Daniel, it is possible, as Hengstenberg remarks (Authentic, etc. p. 135), that they may either have been dead, or may have been removed from office, and were leading private lives.
(3) this edict was evidently aimed at Daniel. The whole narrative supposes this. For some cause, according to the narrative - and there is no improbability that such an opposition weight exist against a foreigner advanced to honor at court - there was some ground of jealousy against him, and a purpose formed to remove or disgrace him. There does not appear to have been any jealousy of others, or any purpose to disturb others in the free enjoyment of their religion. The aim was to humble Daniel; to secure his removal from office, and to degrade him; and for this purpose a plan was laid with consummate skill. He was known to be upright, and they who laird the plot felt assured that no charge of guilt, no accusation of crime, or unfaithfulness in his office, could be alleged against him. He was known to be a man who would not shrink from the avowal of his opinions, or from the performance of those duties which he owed to his God. He was known to be a man so much devoted to the worship Jehovah, the God of his people, that no law whatever would pRev_ent him from rendering to him the homage which was his due, and it was believed, therefore, that if a law were made, on any pretence, that no one in the realm should ask anything of either God or man, except the king, for a definite space of time, there would be a moral certainty that Daniel would be found to be a violator of that law, and his degradation and death would be certain. What was here proposed was a scheme worthy of crafty and jealous and wicked men; and the only difficulty, evidently, which would occur to their mind would be to persuade the king to enter into the measure so far as to promulgate such a law. As already observed, plausible pretences might be found for that; and when that was done, they would naturally conclude that their whole scheme was successful.
(4) there is no improbability, therefore, in supposing that, as the whole thing was aimed at Daniel, there might have been many pious Jews who still worshipped God in secret in Babylon, and that no one would give information against them. As the edict was not aimed at them, it is not surprising that we hear of no prosecution against them, and no complaint made of them for disregarding the law. If Daniel was found to violate the statute; if he was ensnared and entrapped by the cunning device; if he was humbled and punished, all the purposes contemplated by its authors would be accomplished, and we need not suppose that they would give themselves any trouble about others.
Section II. - The Question About the Identity of Darius the Mede
Considerable importance is to be attached to the question who was Darius the Mede," as it has been made a ground of objection to the Scripture narrative, that no person by that name is mentioned in the Greek writers.
There are three Medo-Persian kings of the name of Darius mentioned in the Old Testament. One occurs in the book of Ezra Ezr 4:5; Ezr 6:1, Ezr 6:12, Ezr 6:15, in Haggai Hag 1:1; Hag 2:10, and in Zechariah Zac 1:7, as the king who, in the second year of his reign, effected the execution of those decrees of Cyrus which granted the Jews the liberty of rebuilding the temple, the fulfillment of which had been obstructed by the malicious representations which their enemies had made to his immediate successors. It is commonly agreed that this king was Darius Hystaspis, who succeeded the usurper Smerdis, 521 b. c., and reigned thirty-six years.
A second is mentioned as "Darius the Persian," in Neh 12:22. All that is said of him is, that the succession of priests was registered up to his reign. This was either Darius Nothus, B. c. 423, or Darius Codomanus, 336 b. c. See Kitto's Cyclop., art. Darius.
The remaining one is that mentioned in Daniel only as Darius the Median. In Dan 9:1, he is mentioned as Darius the son of Ahasuerus, of the seed of the Medes. Much difference of opinion has pRev_ailed as to the person here intended; but a strict attention to what is actually expressed in, or fairly deduced from, the terms used in Daniel, tends to narrow the field of conjecture very considerably, if it does not decide the question. It appears from the passage in Dan 5:30-31; Dan 6:28, that Darius the Mede obtained the dominion over Babylon on the death of Belshazzar, who was the last Chaldean king, and that he was the immediate predecessor of Koresh (Cyrus) in the sovereignty. The historical juncture here defined belongs, therefore, to the period when the Medo-Persian army led by Cyrus took Babylon (538 b. c.), and Darius the Mede must denote the first king of a foreign dynasty who assumed the dominion over the Babylonian empire before Cyrus. These indications all concur in the person of Cyaxares the Second, the son and successor of Astyages (Ahasuerus), and the immediate predecessor of Cyrus. - Kitto's Cyclop., art. Darius
In reference to the question, who was Darius the Mede, Bertholdt has examined the different opinions which have been entertained in a manner that is satisfactory, and I cannot do better than to present his views on the subject. They are found in his Vierter Excurs. uber den Darius Medus, in his Commentary on Daniel, pp. 843-858. I will give the substance of the Excursus, in a free translation:
"Who was Darius the Mede, the son of Ahasuerus, of whom mention is made in the sixth chapter of the book of Daniel, and again in Dan 9:1; Dan 11:1? It is agreed on all hands that he was the immediate successor of Belshazzar, the king of the Chaldeans Dan 5:30. Compare Dan 6:1. But, notwithstanding this, there is uncertainty as to his person, since history makes no mention of a Median, Darius. It is, therefore, not to be wondered at that various opinions have been entertained by commentators on the Scriptures, and by historical inquirers. Conring (Advers. Chronol. c. 13), whom many have followed, particularly Harenberg (Aufklarung des Buchs Daniels, s. 454, following), has endeavored to show that Darius the Mede was the fourth Chaldean monarch, Neriglissar, and that Belshazzar, his predecessor, was Evil-Merodach. John Scaliger (DeEmendat. Temporum, p. 579, seq.) recognized in Darius the Mede the last Chaldean king in Babylon, Nabonned, and in Belshazzar, the one before the last, Laborosoarchod, which hypothesis also Calvisius, Petavius, and Buddens adopted.
On the other hand, Syncellus (Chronogr. p. 232), Cedrenus (Chr. p. 142), the Alexandrine Chronicle, Marsham (Can. Chr. p. 604, following), the two most recent editors of AEschylus, Schutz (in zweiten Excurs. zu AEschylus' περσαι persai), and Bothe (AEsch. dramata, p. 671), held that Darius the Mede was the Median king Astyages, the maternal grandfather of Cyrus. Des Vignolles (Chronologie, t. 2. p. 495), and Schroer (Regnum Babyl. Sect. 6, Section 12, following), held him to be a prince of Media, a younger brother of Astyages, whom Cyrus made king over Babylon. Another opinion, however, deserves more respect than this, which was advanced by Marianus Scotus, a Benedictine monk of the eleventh century, though this hypothesis is not tenable, which opinion has found, in modern times, a warm advocate in Beer (Kings of Israel and Judah, p. 22, following) According to this opinion, it was held that Darius the Mede is the same person as the third Persian king after Cyrus, Darius Hystaspis, and that Belshazzar was indeed the last Chaldean king, Nabonned, but that in the first capture of Babylon under Cyrus, according to the account of Berosus in (Jos. c. Ap. i. 20) and Megasthenes (in Euseb. Proep. Evag. ix. 44), he was not put to death, but was appointed by Cyrus as a vassal-king; and then in the second taking of Babylon under Darius Hystaspis (Herod. iii. 150, following), from whom he had sought to make himself independent, he was slain.
This opinion has this advantage, that it has in its favor the fact that it has the undoubted name of Darius, but it is not conformable to history to suppose that Darius Hystaspis was a son of Ahasuerus the Mede, for his father, Hystaspis, was a native-born prince of Persia (Xenop. Cyrop. iv. 2, 46), of the family of the Achaemenides (Herod. i. 209, 210). Darius Hystaspis was indeed remotely related by means of the mother of Cyrus, Mandane, with the royal family; but this relation could not entitle him to be called a Mede, for, since she was the mother of Cyrus, it is altogether inexplicable that since both were thus connected with each other, that Cyrus should be called "the Persian" (פרסיא pâ resâ yâ'), and Darius the Mede (מדיא mâ dâ y'ā), Dan 6:28 (29). The supposition, moreover, that Nabonned, after the taking of Babylon, was appointed as a tributary king by Cyrus, is wholly gratuitous; since Nabonned, according to the express testimony of Xenophon (Cyrop. vii. 5, 26, following), was slain at the taking of Babylon.
"There is yet one other opinion respecting Darius the Mede, to which I will first prefix the following remarks:
(1) Darius the Mede is mentioned in Dan 6:28 (29) as the immediate predecessor of Cyrus in Babylon.
(2) Belshazzar was the last Babylonian Chaldee king.
(3) the account of the violent death of Belshazzar, with which the fifth chapter closes, stands in direct historical connection with the statement in the beginning of the sixth chapter that Darius the Mede had the kingdom.
(4) Darius the Mede must, therefore, be the first foreign prince after the downfall of the Chaldean dynasty, which directly reigned over Babylon.
(5) the chronological point, therefore, where the history of Belshazzar and of Darius the Mede coincide, developes itself: the account falls in the time of the downfall of Babylon through the Medo-Persian army, and this must be the occasion as the connecting fact between the fifth and sixth chapters. According to this, Darius the Mede can be no other person than the Medish king Cyaxares II, the son and successor of Astyages, and the predecessor of Cyrus in the rule over Babylon; and Belshazzar is the last Chaldee monarch, Nabonned, or Labynet. With this agrees the account of Josephus (Ant. x. 11, 4); and later, this opinion found an advocate in Jerome.
"The existence of such a person as Cyaxares II has been indeed denied. because, according to Herodotus (i. 109), and Justin (i. 4, 7), Astyages had no son. But it should be remarked, that the latter of these writers only copies from the former, and what Herodotus states respecting Astyages has so much the appearance of fable that no reliance is to be placed on it. It has been objected also that Dionysius of Halicarnassus (b. i. Section. 1) says that the Medish kingdom continued only through four reigns, so that if we reckon the names of the reigning kings. Dejoces, Phraortes, Cyaxares (the contemporary of Nebuchadnezzar), and Astyages, there will be no place for a second Cyaxares. But is it not probable that Dionysius meant, by these words, only that the Median kingdom came to an end under the fourth dynasty? Finally, it has been objected that, according to Herodotus (i. 128, following), and Ctesias (Persik 2 and 5) Median prince sat upon the throne in Ecbatana after Astyages, but that with Astyages the kingdom of the Medes came to an end, and with Cyrus, his immediate successor, the Persian kingdom took its beginning.
Therewith agree nearly all the historians of the following times, Diodorus (ii. 34), Justin (i. 6, 16, 17, vii. 1), Strabo (ix. p. 735; xv. p. 1662), Polyan (vii. 7), and many others. But these writers only copy from Herodotus and Ctesias, and the whole rests only on their authority. But their credibility in this point must be regarded as doubtful, for it is not difficult to understand the reasons why they have omitted to make mention of Cyaxares II. They commenced the history of the reign of Cyrus with the beginning of his world-renowned celebrity, and hence, it was natural to connect the beginning of his reign, and the beginning of the Persian reign, with the reign of his grandfather Astyages, for, so long as his uncle Cyaxares II reigned, Cyrus alone acted, and he in fact was the regent. But if the silence of Herodotus and Ctesias is not to be regarded as proof that no such person as Cyaxares II lived and reigned, there are in favor of that the following positive arguments:
"(1) The authority of Xenophon, who not only says that a Cyaxares ascended the throne after Astyages, but that he was a son of Astyages (Cyr. i. 5. 2), and besides relates so much of this Cyaxares (i. 4, 7; iii. 3, 20; viii. 5, 19) that his Cyropaedia may be regarded as in a measure a history of him. Yea, Xenophon goes so far (viii. 7, 1) that he reckons the years of the reign of Cyrus from the death of Cyaxares II. Can anyone conceive a reason why Xenophon had a motive to weave together such a tissue of falsehood as this, unless Cyaxares II actually lived? If one should object, indeed, that he is so far to be reckoned among fictitious writers that he gives a moral character to the subjects on which he writes, and that he has passed over the difference between Cyrus and his grandfather Astyages, yet there is no reason why he should have brought upon the stage so important a person, wholly from fiction, as Cyaxares. What a degree of boldness it must have required, if he, who lived not much more than a century after the events recorded, had mentioned to his contemporaries so much respecting a prince of whom no one whatever had even heard. But the existence of Cyaxares II may be proved,
"(2) From a passage in Eschylus (Pers. verses 762, following) -
Μῆδος γάρ ἦν ὁ πρῶτος ἡγεμὼν στρατοῦ
Αλλος δ ̓ ἐκείνου παῖς τό δ ̓ ἔργον ἤνυσε;
Τρίτος δ ̓ ἀπ ̓ αὐτοῦ Κῦρος, εὐδαίμων ἀνήρ,
κ.τ.λ.
Mē dos gar ē n ho prō tos hē gemō n stratou
Allos d' ekeinou pais to d' ergon ē nuse;
Tritos d' ap' autou Kuros, eudaimō n anē r,
etc.
The first who is mentioned here as the Mede (Μῆδος Mē dos) is manifestly no other than Astyages, whom, before Cyrus, his son succeeded in the government, and who is the same whom we, after Xenophon, call Cyaxares. This testimony is the more important as Eschylus lived before Xenophon, in the time of Darius Hystaspis, and is free from all suspicions from this circumstance, that, according to the public relations which Eschylus sustained, no accounts of the former Persian history could be expected from any doubtful authorties to have been adduced by him. But the existence of Cyaxares II does not depend solely on the authority of Xenophon, in his Cyropaedia. For,
"(3) Josephus (Ant. x. 11, 4), who speaks of this person under the name of Darius, adds, νἦ Ἄστυάγους ὑιὸς, ἔτερον δέ παρὰ τοῖς Ἕλλησιν ἐκαλεῖτο ονομα nē. Astuagous huios, heteron de para tois Hellē sin ekaleito onoma - 'he was the son of Astyages, but had another name among the Greeks.' This name, which he had among the Greeks, can be found only in their own Xenophon.
"(4) To all this should be added, that many other data of history, especially those taken from the Hebrew writings, so set out the continuance of the reign of the Medes over Upper Asia that it is necessary to suppose the existence of such a person as the Medish king, Cyaxares, after the reign of Astyages. Had Cyrus, after the death of Astyages, immediately assumed the government over Upper Asia, how happened it that until the downfall of the Babylonian-Chaldee kingdom mention is made almost always of the Medes, or at least of the Persians, of whom there is special mention? Whence is it that the passage of Abydenus, quoted from Megasthenes, p. 295, speaks of a Mede, who, in connection with a Persian, overthrew the Babylonian kingdom? Is not the Mede so represented as to show that he was a prominent and leading person? Is it not necessary to attribute to this fragment a higher authority, and to suppose that a Medish monarch, in connection with a Persian, brought the kingdom of Babylon to an end?
Whence did Jeremiah, jer 1; 51, expressly threaten that the Jews would be punished by a Median king? Whence does the author of isa 13; 14 mention that the destruction of the Chaldean monarchy would be effected by the Medes? The acceasion of Cyrus to the throne was no mere change of person in the authority, but it was a change of the reigning nation. So long as a Mede sat on the throne, the Persians, though they acted an important part in the affairs of the nation, yet occupied only the second place. The court was Medish, and the Medes were prominent in all the affairs of the government, as every page of the Cyropaedia furnishes evidence. Upon the accession of Cyrus, the whole thing was changed. The Persians were now the predominant nation, and from that time onward, as has been remarked, the Persians are always mentioned as having the priority, though before they had but a secondary place. As the reign of Astyages, though he reigned thirty-five years (Herod. i. 130), could not have embraced the whole period mentioned to the accession of Cyrus, so the royal race of the Medes, and the kingdom of the Medes, could not have been extinguished with him, and it is necessary to suppose the existence of Cyaxares II. as his successor, and the predecessor of Cyrus."
These considerations, suggested by Bertholdt, are sufficient to demonstrate that such a person as Cyaxares II lived between the reign of Astyages and Cyrus, and that, after the destruction of Babylon, he was the immediate successor of Belshazzar, or Nabonned, and was the predecessor of Cyrus. He was the first of the foreign princes who reigned over Babylon. It has been made a question why, in the book of Daniel, he is mentioned under the name of Darius, and not by his other name Cyaxares. It may be difficult to answer this question, but it will be sufficient to remark
(a) that it was common for Oriental kings to have many names, and, as we have seen, in regard to the kings of Babylon, one writer might designate them by one name, and another by another. This is indeed the occasion of much confusion in ancient history, but it is inevitable.
(b) As we have seen, Josephus (Ant. x. 11, 4) expressly says that this Darius had another name among the Greeks, and, as Bertholdt remarks, it is natural to seek that name in the writings of their own Xenophon.
(c) Darius was a common name in Persia, and it may have been one of the names by which the princes of Persia and Media were commonly known. Three of that name are mentioned in the Scriptures, and three who were distinguished are mentioned in profane history - Darius Hystaspis, Darius Ochus, or Darius Nothus, as he was known among the Greeks, and Darias Codomanus, who was overthrown by Alexander the Great.
An important statement is made by Xenophon respecting Cyaxares II, the son of Astyages, which may account for the fact that his name was omitted by Herodotus and Ctesias. He describes him as a prince given up to sensuality, and this fact explains the reason why he came to surrender all authority so entirely into the hands of his enterprising son-in-law and nephew Cyrus, and why his reign was naturally sunk in that of his distin. guished successor. - Cyrop. i. 5, viii. 7.
Section Iii. - Analysis of the Chapter
This sixth chapter of Daniel contains the history of Daniel under the government, or during the reign of Darius the Mede, or Cyaxares II, from a period, it would seem, soon after the accession of Darius to the throne in Babylon, or the conquest of Babylon, until his death. It is not indeed said how soon after that event Daniel was exalted to the premiership in Babylon, but the narrative would lead us to suppose that it was soon after the conquest of Babylon by Cyrus, acting under the authority of Cyaxares. As Daniel, on account of the disclosure made to Belshazzar of the meaning of the handwriting on the wall, had been exalted to high honor at the close of the life of that monarch Dan. 5, it is probable that he would be called to a similar station under the reign of Darius, as it cannot be supposed that Darius would appoint Medes and Persians entirely to fill the high offices of the realm. The chapter contains a record of the following events:
(1) The arrangement of the government after the conquest of Babylon, consisting of one hundred and twenty officers over the kingdom, so divided as to be placed under the care of three superior officers, or "presidents," of whom Daniel held the first place Dan 6:1-3.
(2) The dissatisfaction or envy of the officers so appointed against Daniel, for causes now unknown, and their conspiracy to remove him from office, or to bring him into disgrace with the king Dan 6:4.
(3) The plan which they formed to secure this, derived from the known piety and integrity of Daniel, and their conviction that, at any hazard, he would remain firm to his religious principles, and would conscientiously maintain the worship of God. Convinced that they could find no fault in his administration; that he could not be convicted of malversation or infidelity in office; that there was nothing in his private or public character that was contrary to justice and integrity, they resolved to take advantage of his well-known piety, and to make that the occasion of his downfall and ruin Dan 6:5.
(4) The plan that was artfully proposed was, to induce the king to sign a decree that if anyone for thirty days should ask any petition for anything of God or man, he should be thrown into a den of lions - that is, should be, as they supposed, certainly put to death. This proposed decree they apprehended they could induce the king to sign, perhaps because it was flattering to the monarch, or perhaps because it would test the disposition of his new subjects to obey him, or perhaps because they knew he was a weak and effeminate prince, and that he was accustomed to sign papers presented to him by his counselors without much reflection or hesitation Dan 6:6-9.
(5) Daniel, when he was apprised of the contents of the decree, though he saw its bearing, and perhaps its design, yet continued his devotions as usual - praying, as he was known to do, three times a day, with his face toward Jerusalem, with his windows open. The case was one where he felt, undoubtedly, that it was a matter of principle that he should worship God in his usual manner, and not allow himself to be driven from the acknowledgment of his God by the fear of death Dan 6:10.
(6) they who had laid the plan made report of this to the king, and demanded the execution of the decree. The case was a plain one, for though it had not been intended or expected by the king that Daniel would have been found a violator of the law, yet as the decree was positive, and there had been no concealment on the part of Daniel, the counselors urged that it was necessary that the decree should be executed Dan 6:11-13.
(7) The king, displeased with himself, and evidently enraged against these crafty counselors, desirous of sparing Daniel, and yet feeling the necessity of maintaining a law positively enacted, sought some way by which Daniel might be saved, and the honor and majesty of the law preserved. No method, however, occurring to him of securing both objects, he was constrained to submit to the execution of the decree, and ordered Daniel to be cast into the den of lions Dan 6:14-17.
(8) The king returned to his palace, and passed the night fasting, and overwhelmed with sadness Dan 6:18.
(9) in the morning he came with deep anxiety to the place where Daniel had been thrown, and called to see if he were alive Dan 6:19-20.
(10) The reply of Daniel, that he had been preserved by the intervention of an angel, who had closed the mouths of the lions, and had kept him alive Dan 6:21-22.
(11) The release of Daniel from the den, and the command to cast those in who had thus accused Daniel, and who had sought his ruin Dan 6:23-24.
(12) an appropriate proclamation from the king to all men to honor that God who had thus preserved his servant Dan 6:25-27.
(13) a statement of the prosperity of Daniel, extending to the reign of Cyrus Dan 6:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Dan 6:1, Daniel is made chief of the presidents; Dan 6:4, They, conspiring against him, obtain an idolatrous decree; Dan 6:10, Daniel, accused of the breach thereof, is cast into the lion's den; Dan 6:18, Daniel is saved; Dan 6:24, his adversaries devoured; Dan 6:25, and God magnified by a decree.
Carl Friedrich Keil and Franz Delitzsch

Daniel in the Den of Lions
Darius, the king of the Medes, had it in view to place Daniel as chief officer over the whole of his realm, and thereby he awakened against Daniel (vv. 1-6 [Dan 5:31]) the envy of the high officers of state. In order to frustrate the king's intention and to set Daniel aside, they procured an edict from Darius, which forbade for the space of thirty days, on the pain of death, prayer to be offered to any god or man, except to the king (vv. 7-10 [Dan 6:6]). Daniel, however, notwithstanding this, continued, according to his usual custom, to open the windows of his upper room, and there to pray to God three times a day. His conduct was watched, and he was accused of violating the king's edict, and thus he brought upon himself the threatened punishment of being thrown into the den of lions (vv. 11-18 [Dan 6:10]). But he remained uninjured among the lions; whereupon the king on the following morning caused him to be brought out of the dean, and his malicious accusers to be thrown into it (vv. 19-25 [Dan 6:18]), and then by an edict he commanded his subjects to reverence the God of Daniel, who did wonders (vv. 26-28 [Dan 6:25]). As a consequence of this, Daniel prospered during the reign of Darius and of Cyrus the Persian (v. 29 [Dan 6:28]).
From the historic statement of this chapter, that Darius the Mede took the Chaldean kingdom when he was about sixty-two years old (v. 1 [Dan 5:31]), taken in connection with the closing remark (v. 29 [Dan 6:28]) that it went well with Daniel during the reign of Darius and of Cyrus the Persian, it appears that the Chaldean kingdom, after its overthrow by the Medes and Persians, did not immediately pass into the hands of Cryus, but that between the last of the Chaldean kings who lost the kingdom and the reign of Cyrus the Persian, Darius, descended from a Median family, held the reins of government, and that not till after him did Cyrus mount the throne of the Chaldean kingdom, which had been subdued by the Medes and Persians. This Median Darius was a son of Ahasuerus (Dan 9:1), of the seed of the Medes; and according to Dan 11:1, the angel Gabriel stood by him in his first year, which can mean no more than that the Babylonian kingdom was not taken without divine assistance.
This Darius the Mede and his reign are not distinctly noticed by profane historians. Hence the modern critics have altogether denied his existence, or at least have called it in question, and have thence derived an argument against the historical veracity of the whole narrative.
According to Berosus and Abydenus (Fragmenta, see p. 163), Nabonnedus, the last Babylonian king, was, after the taking of Babylon, besieged by Cyrus in Borsippa, where he was taken prisoner, and then banished to Carmania. After this Cyrus reigned, as Alex. Polyhistor says, nine years over Babylon; while in the Fragments preserved by Eusebius in his Chron. Armen., to the statement that Cyrus conferred on him (i.e., nabonet), when he had obtained possession of Babylon, the margraviate of the province of Carmania, it is added, "Darius the king removed (him) a little out of the country." Also in the astronomical Canon of Ptolemy, Nabonadius the Babylonian is at once followed by the list of Persian kings, beginning with Κῦρος, who reigned nine years.
When we compare with this the accounts given by the Greek historians, we find that Herodotus (i. 96-103, 106ff.) makes mention of a succession of Median kings: Dejoces, Phraortes, Cyaxares, and Astyages. The last named, who had no male descendants, had a daughter, Mandane, married to a Persian Cambyses. Cyrus sprung from this marriage. Astyages, moved with fear lest this son of his daughter should rob him of his throne, sought to put him to death, but his design was frustrated. When Cyrus had reached manhood, Harpagus, an officer of the court of Astyages, who out of revenge had formed a conspiracy against him, called upon him at the head of the Persians to take the kingdom from his grandfather Astyages. Cyrus obeyed, moved the Persians to revolt from the Medes, attacked Astyages at Pasargada, and took him prisoner, but acted kindly toward him till his death; after which he became king over the realm of the Medes and Persians, and as such destroyed first the Lydian, and then the Babylonian kingdom. He conquered the Babylonian king, Labynetus the younger, in battle, and then besieged Babylon; and during a nocturnal festival of the Babylonians he penetrated the city by damming off the water of the Euphrates, and took it. Polyaenus, Justin, and others follow in its details this very fabulous narrative, which is adorned with dreams and fictitious incidents. Ctesias also, who records traditions of the early history of Media altogether departing from Herodotus, and who names nine kings, yet agrees with Herodotus in this, that Cyrus overcame Astyages and dethroned him. Cf. The different accounts given by Greek writers regrading the overthrow of the Median dominion by the Persians in M. Duncker's Ges. d. Alterh. ii. p. 634ff., 3rd ed.
Xenophon in the Cyropaedia reports somewhat otherwise regarding Cyrus. According to him, the Median king Astyages, son of Cyaxares I, gave his daughter Mandane in marriage to Cambyses, the Persia king, who was under the Median supremacy, and that Cyrus was born of this marriage (i. 2. 1). When Cyrus arrived at man's estate Astyages died, and was succeeded on the Median throne by his son Cyaxares II, the brother of Mandane (i. 5. 2). When, after this, the Lydian king Croesus concluded a covenant with the king of the Assyrians (Babylonians) having in view the overthrow of the Medes and Persians, Cyrus received the command of the united army of the Medes and Persians (iii. 3. 20ff.); and when, after a victorious battle, Cyaxares was unwilling to proceed further, Cyrus carried forward the war by his permission, and destroyed the hots of Croesus and the Assyrians, on hearing of which, Cyaxares, who had spent the night at a riotous banquet, fell into a passion, wrote a threatening letter to Cyrus, and ordered the Medes to be recalled (iv. 5. 18). But when they declared, on the statement given by Cyrus, their desire to remain with him (iv. 5. 18), Cyrus entered on the war against Babylon independently of Cyaxares (v. 3. 1). Having driven the Babylonian king back upon his capital, he sent a message to Cyaxares, desiring him to come that he might decide regarding the vanquished and regarding the continuance of the war (v. 5. 1). Inasmuch as all the Medes and the confederated nations adhered to Cyrus, Cyaxares was under the necessity of taking this step. He came to the camp of Cyrus, who exhibited to him his power by reviewing before him his whole host; he then treated him kindly, and supplied him richly from the stores of the plunder he had taken (v. 5. 1ff.). After this the war against Babylonia was carried on in such a way, that Cyaxares, sitting on the Median throne, presided over the councils of war, but Cyrus, as general, had the conduct of it (vi. 1. 6); and after he had conquered Sardes, taken Croesus the king prisoner (vii. 2. 1), and then vanquished Hither Asia, he returned to Babylon (vii. 4. 17), and during a nocturnal festival of the Babylonians took the city, whereupon the king of Babylon was slain (vii. 5. 15-33). After the conquest of Babylon the army regarded Cyrus as king, and he began to conduct his affairs as if he were king (vii. 5. 37); but he went however to Media, to present himself before Cyaxares. He brought presents to him, and showed him that there was a house and palace ready for him in Babylon, where he might reside when he went thither (viii. 5. 17f.). Cyaxares gave him his daughter to wife, and along with her, as her dowry, the whole of Media, for he had no son (viii. 5. 19). Cyrus now went first to Persian, and arranged that his father Cambyses should retain the sovereignty of it so long as he lived, and that then it should fall to him. He then returned to Media, and married the daughter of Cyaxares (viii. 5. 28). He next went to Babylon, and placed satraps over the subjugated peoples, etc. (viii. 6. 1), and so arranged that he spent the winter in Babylon, the spring in Susa, and the summer in Ecbatana (viii. 6. 22). Having reached an advanced old age, he came for the seventh time during his reign to Persia, and died there, after he had appointed his son Cambyses as his successor (viii. 7. 1ff.).
This narrative by Xenophon varies from that of Herodotus in the following principal points: - (1) According to Herodotus, the line of Median kings closes with Astyages, who had no son; Xenophon, on the contrary, speaks of Astyages as having been succeeded by his son Cyaxares on the throne. (2) According to Herodotus, Cyrus was related to the Median royal house only as being the son of the daughter of Astyages, and had a claim to the Median throne only as being the grandson of Astyages; Xenophon, on the other hand, says that he was related to the royal house of Media, not only as being the grandson of Astyages and nephew of Cyaxares II, but also as having received in marriage the daughter of his uncle Cyaxares, and along with her the dowry of the Median throne. (3) According to Herodotus, Cyrus took part in the conspiracy formed by Harpagus against Astyages, slew his grandfather in battle, and took forcible possession of the dominion over the Medes; on the contrary Xenophon relates that, though he was at variance with Cyaxares, he became again reconciled to him, and not only did not dethrone him, but permitted him to retain royal dignity even after the overthrow of Babylon, which was not brought about with his co-operation.
Of these discrepancies the first two form no special contradiction. Xenophon only communicates more of the tradition than Herodotus, who, according to his custom, makes mention only of the more celebrated of the rulers, passing by those that are less so,
(Note: Solere Herodotum praetermissis mediocribus hominibus ex longa regum serie nonnisi unum alterumve memorare reliquis eminentiorem, et aliunde constat et ipsa Babyloniae historia docet, et qua unius Nitocris reginae mentionem injicit, reliquos reges omnes usque ad Labynetum, ne Nebucadnezare quidem excepto, silentio transti (i. 185-187). - Ges. Thes. p. 350.)
and closes the list of Median kings with Astyages. Accordingly, in not mentioning Cyaxares II, he not only overlooks the second relationship Cyrus sustained to the Median royal house, but also is led to refer the tradition that the last of the Median kings had no male descendant to Astyages. The third point only presents an actual contradiction between the statements of Herodotus and those of Xenophon, viz., that according to Herodotus, Cyrus by force of arms took the kingdom from his grandfather, overcame Astyages in a battle at Pasargada, and dethroned him; while according to Xenophon, the Median kingdom first fell to Cyrus by his command of the army, and then as the dowry of his wife. Shall we now on this point decide, with v. Leng., Hitzig, and others, in favour of Herodotus and against Xenophon, and erase Cyaxares II from the list not only of the Median kings, but wholly from the page of history, because Herodotus and Ctesias have not made mention of him? Has then Herodotus or Ctesias alone recorded historical facts, and that fully, and Xenophon in the Cyropaedia fabricated only a paedagogic romance destitute of historical veracity? All thorough investigators have testified to the very contrary, and Herodotus himself openly confesses (i. 95) that he gives only the sayings regarding Cyrus which appeared to him to be credible; and yet the narrative, as given by him, consists only of a series of popular traditions which in his time were in circulation among the Medes, between two and three hundred years after the events. Xenophon also has gathered the historic material for his Cyropaedia only from tradition, but from Persian tradition, in which, favoured by the reigning dynasty, the Cyrus-legend, interwoven with the end of the Median independence and the founding of the Persian sovereignty, is more fully transmitted than among the Medes, whose national recollections, after the extinction of their dynasty, were not fostered. If we may therefore expect more exact information in Xenophon than in Herodotus, yet it is imaginable that Xenophon transformed the narrative of the rebellion by Cyrus and his war against Cyaxares into that which he has recorded as to the relation he sustained towards Cyaxares, in order that he might wipe out this moral stain from the character of his hero. But this supposition would only gain probability under the presumption of what Hitzig maintains, if it were established: "If, in Cyrop. viii. 5. 19, the Median of his own free will gave up his country to Cyrus, Xenophon's historical book shows, on the contrary, that the Persians snatched by violence the sovereignty from the Medes (Anab. iii. 4. 7, 11, 12);" but in the Anab. l.c. Xenophon does not say this, but (8) only, ὅτε παρὰ Μήδων τὴν ἀρχὴν ἐλάμβανον Πέρσαι.
(Note: Concerning the expression ἐλάμβανον τὴν ἀρχὴν , Dindorf remarks: "Verbum hoc Medos sponte Persarum imperio subjectos significat, quanquam reliqua narratio seditionem aliquam Larissensium arguere videatur. Igitur hic nihil est dissensionis inter Cyropaediam et Anabasin ... . Gravius est quod Xenophon statim in simili narratione posuit, ὅτε ἀπώλεσαν τὴν ἀρχὴν ὑπὸ Περσῶν Μῆδοι. Sed ibidem scriptor incolarum fidem antestatur." Thus the philologists are in their judgment of the matter opposed to the modern critics.)
Thus, supposing the statement that the cities of Larissa and Mespila were besieged by the Persia king at the time when the Persians gained the supremacy over the Medes were historically true, and Xenophon communicated here not a mere fabulam ab incolis narratam, yet Xenophon would not be found contradicting his Cyropaedia, since, as Kran. has well observed, "it can be nothing surprising that among a people accustomed to a native royal dynasty, however well founded Cyrus' claim in other respects might be, manifold commotions and insurrections should arise, which needed to be forcibly suppressed, so that thus the kingdom could be at the same time spoken of as conquered."
Add to this the decisive fact, that the account given by Herod. of Cyrus and the overthrow of Astyages, of which even Duncker, p. 649, remarks, that in its prompting motive "it awakens great doubts," is in open contradiction with all the well-established facts of Medo-Persian history. "All authentic reports testify that in the formation of Medo-Persia the Medes and the Persians are separated in a peculiar way, and yet bound to each other as kindred races. If Herod. is right, if Astyages was always attempting to take Cyrus' life, if Cyrus took the kingdom from Astyages by force, then such a relation between the 'Medes and Persians' (as it always occurs in the O.T.) would have been inconceivable; the Medes would not have stood to the Persians in any other relation than did the other subjugated peoples, e.g., the Babylonians" (Klief.). On the other hand, the account gives by Xenophon regarding Cyaxares so fully agrees with the narrative of Daniel regarding Darius the Mede, that, as Hitzig confesses, "the identity of the two is beyond a doubt." If, according to Xen., Cyrus conquered Babylon by the permission of Cyaxares, and after its overthrow not only offered him a "residence" there (Hitzig), but went to Media, presented himself before Cyaxares, and showed him that he had appointed for him in Babylon, in order that when he went thither εἰς οἰκεῖα κατάγεσθαι, i.e., in order that when, according to Eastern custom, he changed his residence he might have a royal palace there, so, according to Daniel, Darius did not overthrow the Chaldean kingdom, but received it (Dan 6:1), and was made king (המלך, Dan 9:1), namely, by Cyrus, who, according to the prophecies of Isaiah, was to overthrow Babylon, and, according to Daniel 6:29, succeeded Darius on the throne. The statement, also, that Darius was about sixty-two years old when he ascended the throne of the Chaldean kingdom, harmonizes with the report given by Xenophon, that when Cyaxares gave his daughter to Cyrus, he gave him along with her the kingdom of Media, because he had no male heir, and was so far advance din years that he could not hope to have now any son. Finally, even in respect of character the Cyaxares of Xen. resembles the Darius of Daniel. As the former describes the conduct of Cyrus while he revelled in sensual pleasures, so Darius is induced by his nobles to issue an edict without obtaining any clear knowledge as to its motive, and allows himself to be forced to put it into execution, however sorrowful he might be on account of its relation to Daniel.
After all this, there can be no reason to doubt the reign of Darius the Mede. But how long it lasted cannot be determined either from the book of Daniel, in which (Dan 9:1) only the first year of his reign is named, or from any other direct sources. Ptolemy, in his Canon, places after Nabonadius the reign of Cyrus the Persian for nine years. With this, the words of Xenophon, τὸ ἕβδομον ἐπὶ τῆς αὑτοῦ ἀρχῆς, which by supplying ἔτος after ἕβδομον are understood of even years' reign, are combined, and thence it is concluded that Cyaxares reigned two years. But the supplement of ἔτος is not warranted by the context. The supposition, however, that Darius reigned for two years over Babylon is correct. For the Babylonian kingdom was destroyed sixty-eight years after the commencement of the Exile. Since, then, the seventy years of the Exile were completed in the first year of the reign of Cyrus (2Chron 36:22.; Ezra 1:1), it follows that Cyrus became king two years after the overthrow of Babylon, and thus after Darius had reigned two years. See at Dan 9:1-2.
From the shortness of the reign of Darius, united with the circumstance that Cyrus destroyed Babylon and put an end to the Chaldean kingdom, it is easy to explain how the brief and not very independent reign of Darius might be quite passed by, not only by Herodotus and Ctesias, and all later Greek historians, but also by Berosus. Although Cyrus only as commander-in-chief of the army of Cyaxares had with a Medo-Persian host taken Babylon, yet the tradition might speak of the conquering Persian as the lord of the Chaldean kingdom, without taking at all into account the Median chief king, whom in a brief time Cyrus the conqueror succeeded on the throne. In the later tradition of the Persians,
(Note: "In the Babylonian tradition," Kranichfeld well remarks, "the memorable catastrophe of the overthrow of Babylon would, at all events, be joined to the warlike operations of Cyrus the conquering Persian, who, according to Xenoph., conducted himself in Babylon as a king (cf. Cyrop. vii. 5. 37), and it might be very indifferent to the question for whom he specially undertook the siege. The Persian tradition had in the national interest a reason for ignoring altogether the brief Median feudal sovereignty over Babylon, which, besides, was only brought about by the successful war of a Persian prince.")
from which all the historians known to us, with the exception of Berosus, have constructed their narrative, the Median rule over the Chaldean kingdom naturally sinks down into an insignificant place in relation to the independent government of the conqueror Cyrus and his people which was so soon to follow. The absence of all notice by Berosus, Herod., and Ctesias of the short Median reign can furnish no substantial ground for calling in question the statements of Xen. regarding Cyaxares, and of Daniel regarding the Median Darius, although all other witnesses for this were altogether of no force, which is indeed asserted, but has been proved by no one.
(Note: Of these witnesses the notice by Abydenus (Chron. Armen., Euseb.) already mentioned, p. 164, bears in its aphoristic brevity, "Darius the king removed him out of the land," altogether the stamp of an historical tradition, and can be understood only of Darius the Mede, since Eusebius has joined it to the report regarding the dethroning of the last Babylonian king by Cyrus. Also, the often-quoted lines of Aeschylus, Pers. 762-765, are in the simplest manner explained historically if by the work which the first Mede began and the second completed, and which yet brought all the glory to the third, viz., Cyrus, is understood the taking of Babylon; according to which Astyages is the first, Cyaxares II the second, and Cyrus the third, and Aeschylus agrees with Xenophon. Other interpretations, e.g., of Phraortes and Cyaxares I, agree with no single report. Finally, the Darics also give evidence for Darius the Mede, since of all explanations of the name of this gold coin (the Daric) its derivation from a king Darius is the most probable; and so also do the statements of the rhetorician Harpocration, the scholiast to Aristophanis Ecclesiaz. 589, and of Suidas, that the Δαρεικοί did not derive their name, as most suppose, from Darius the father of Xerxes, but from another and an older king (Darius), according to the declaration of Herodot. iv. 166, that Darius first struck this coin, which is not outweighed by his scanty knowledge of the more ancient history of the Medes and Persians.)
This result is not rendered doubtful by the fact that Xenophon calls this Median king Κυαξάρης and describes him as the son of Astyages, while, on the contrary, Daniel calls him Darjawesch (Darius) the son of Ahasuerus (Dan 9:1). The name Κυαξάρης is the Median Uwakshatra, and means autocrat; ̓Αστυάγης corresponds to the Median Ajisdahâka, the name of the Median dynasty, meaning the biting serpent (cf. Nieb. Gesch. Assurs, p. 175f.). דּריושׁ, Δαρεῖος, the Persian Dârjawusch, rightly explained by Herod. vi. 98 by the word ἐρξείης, means the keeper, ruler; and אחשׁורושׁ, Ahasverus, as the name of Xerxes, in the Persian cuneiform inscriptions Kschajârschâ, is certainly formed, however one may interpret the name, from Kschaja, kingdom, the title of the Persian rulers, like the Median "Astyages." The names Cyaxares and Darjawesch are thus related to each other, and are the paternal names of both dynasties, or the titles of the rulers. Xenophon has communicated to us the Median name and title of the last king; Daniel gives, as it appears, the Persian name and title which Cyaxares, as king of the united Chaldean and Medo-Persian kingdom, received and bore.
The circumstances reported in this chapter occurred, according to the statement in v. 29a, in the first of the two years' reign of Darius over Babylon. The matter and object of this report are related to the events recorded in Daniel 3. As in that chapter Daniel's companions are condemned to be cast into the fiery furnace on account of their transgression of the royal commandment enjoining them to fall down before the golden image that had been set up by Nebuchadnezzar, so here in this chapter Daniel himself is cast into the den of lions because of his transgression of the command enjoining that prayer was to be offered to no other god, but to the king only. The motive of the accusation is, in the one case as in the other, envy on account of the high position which the Jews had reached in the kingdom, and the object of it was the driving of the foreigners from their influential offices. The wonderful deliverance also of the faithful worshippers of God from the death which threatened them, with the consequences of that deliverance, are alike in both cases. But along with these similarities there appear also differences altogether corresponding to the circumstances, which show that historical facts are here related to us, and not the products of a fiction formed for a purpose. In Daniel 3 Nebuchadnezzar requires all the subjects of his kingdom to do homage to the image he had set up, and to worship the gods of his kingdom, and his command affords to the enemies of the Jews the wished-for opportunity of accusing the friends of Daniel of disobedience to the royal will. In Daniel 6, on the other hand, Darius is moved and induced by his great officers of state, whose design was to set Daniel aside, to issue the edict there mentioned, and he is greatly troubled when he sees the application of the edict to the case of Daniel. The character of Darius is fundamentally different from that of Nebuchadnezzar. The latter was a king distinguished by energy and activity, a perfect autocrat; the former, a weak prince and wanting in energy, who allowed himself to be guided and governed by his state officers. The command of Nebuchadnezzar to do homage to his gods is the simple consequence of the supremacy of the ungodly world-power; the edict extorted from Darius, on the contrary, is a deification of the world-power for the purpose of oppressing the true servants of God. The former command only places the gods of the world-power above the living God of heaven and earth; the latter edict seeks wholly to set aside the recognition of this God, if only for a time, by forbidding prayer to be offered to Him. This tyranny of the servants of the world-power is more intolerable than the tyranny of the world-ruler.
Thus the history recorded in this chapter shows, on the one side, how the ungodly world-power in its progressive development assumes an aspect continually more hostile toward the kingdom of God, and how with the decrease of its power of action its hatred against the true servants of God increases; and it shows, on the other side, how the Almighty God not only protects His worshippers against all the intrigues and machinations of the enemy, but also requites the adversaries according to their deeds. Daniel was protected against the rage of the lions, while his enemies were torn by them to pieces as soon as they were cast into the den.
This miracle of divine power is so vexatious to the modern critics, that Bleek, v. Leng., Hitzig, and others have spared no pains to overthrow the historical trustworthiness of the narrative, and represent it as a fiction written with a design. Not only does the prohibition to offer any petition to any god or man except to the king for a month "not find its equal in absurdity," but the typology (Daniel an antitype of Joseph!) as well as the relation to Daniel 3 betray the fiction. Darius, it is true, does not show himself to be the type of Antiochus Epiphanes, also the command, Dan 6:26 and Dan 6:27, puts no restraint in reality on those concerned; but by the prohibition, Dan 6:7, the free exercise of their religion is undoubtedly attacked, and such hostility against the faith found its realization for the first time only and everywhere in the epoch of Antiochus Epiphanes. Consequently, according to Hitzig, "the prohibition here is reflected from that of Antiochus Epiphanes (1 Macc. 1:41-50), and exaggerates it even to a caricature of it, for the purpose of placing clearly in the light the hatefulness of such tyranny."
On the contrary, the advocates of the genuineness of Daniel have conclusively shown that the prohibition referred to, Dan 6:7, corresponds altogether to the religious views the Medo-Persians, while on the other hand it is out and out in contradiction to the circumstances of the times of the Maccabees. Thus, that the edict did not contemplate the removal or the uprooting of all religious worship except praying to the king, is clearly manifest not only in this, that the prohibition was to be enforced for one month only, but also in the intention which the magnates had in their eye, of thereby effecting certainly the overthrow of Daniel. The religious restraint which was thus laid upon the Jews for a month is very different from the continual rage of Antiochus Epiphanes against the Jewish worship of God. Again, not only is the character of Darius and his relation to Daniel, as the opponents themselves must confess, such as not to furnish a type in which Antiochus Epiphanes may be recognised, but the enemies of Daniel do not really become types of this tyrant; for they seek his overthrow not from religious antipathy, but, moved only by vulgar envy, they seek to cast him down from his lofty position in the state. Thus also in this respect the historical point of view of the hostility to Daniel as representing Judaism, is fundamentally different from that of the war waged by Antiochus against Judaism, so that this narrative is destitute of every characteristic mark of the Seleucidan-Maccabee aera. Cf. The further representation of this difference by Kranichfeld, p. 229ff. - The views of Hitzig will be met in our exposition.
John Gill
INTRODUCTION TO DANIEL 6
This chapter gives an account of Daniel's being cast into the den of lions, and the causes of it, and the steps leading to it; and also of his wonderful deliverance out of it, and what followed upon that. It first relates how Daniel was made by Darius first president of the princes of the kingdom, which drew their envy upon him, Dan 6:1, and that these princes finding they could get no occasion against him, but in religion, proposed to the king to make a law forbidding prayer to any god for thirty days, which they got established, Dan 6:5, and Daniel breaking this law, is accused by them to the king; and the penalty, casting into the den of lions, is insisted on to be executed, Dan 6:10, which the king laboured to prevent, but in vain; and Daniel is cast to the lions, to the great grief of the king, Dan 6:14, who visited the den the next morning, and to his great joy found Daniel alive, Dan 6:19, upon which, by the law of retaliation, his accusers, their wives, and children, were cast into it, Dan 6:24, and an edict was published by the king, commanding all in his dominions to fear and reverence the God of Daniel, Dan 6:25.
6:16:1: Եւ հաճո՛յ թուեցաւ առաջի Դարեհի, եւ կացոյց ՚ի վերայ թագաւորութեանն նախարարս հարեւր եւ քսան. զի իցեն յամենայն թագաւորութեան նորա.
1 Հաճելի թուաց Դարեհին, եւ նա իր թագաւորութեան մէջ հարիւրքսան նախարար նշանակեց, որպէսզի իր ողջ թագաւորութեան մէջ նախարարներ լինեն.
6 Դարեհի առջեւ հաճոյ երեւցաւ, որ թագաւորութեանը վրայ հարիւր քսան կուսակալներ դնէ, որոնք բոլոր թագաւորութեանը մէջ ըլլան։
Եւ հաճոյ թուեցաւ առաջի Դարեհի, եւ կացոյց ի վերայ թագաւորութեանն նախարարս հարեւր եւ քսան, զի իցեն յամենայն թագաւորութեան նորա:

6:1: Եւ հաճո՛յ թուեցաւ առաջի Դարեհի, եւ կացոյց ՚ի վերայ թագաւորութեանն նախարարս հարեւր եւ քսան. զի իցեն յամենայն թագաւորութեան նորա.
1 Հաճելի թուաց Դարեհին, եւ նա իր թագաւորութեան մէջ հարիւրքսան նախարար նշանակեց, որպէսզի իր ողջ թագաւորութեան մէջ նախարարներ լինեն.
6 Դարեհի առջեւ հաճոյ երեւցաւ, որ թագաւորութեանը վրայ հարիւր քսան կուսակալներ դնէ, որոնք բոլոր թագաւորութեանը մէջ ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
6:16:1 Угодно было Дарию поставить над царством сто двадцать сатрапов, чтобы они были во всем царстве,
6:1 καὶ και and; even Ἀρταξέρξης αρταξερξης the τῶν ο the Μήδων μηδος Mēdos; Mithos παρέλαβε παραλαμβανω take along; receive τὴν ο the βασιλείαν βασιλεια realm; kingdom καὶ και and; even Δαρεῖος δαρειος full τῶν ο the ἡμερῶν ημερα day καὶ και and; even ἔνδοξος ενδοξος glorious ἐν εν in γήρει γηρας old age
6:1 שְׁפַר֙ šᵊfˌar שׁפר please קֳדָ֣ם qᵒḏˈām קֳדָם before דָּרְיָ֔וֶשׁ doryˈāweš דָּרְיָוֶשׁ Darius וַ wa וְ and הֲקִים֙ hᵃqîm קום stand עַל־ ʕal- עַל upon מַלְכוּתָ֔א malᵊḵûṯˈā מַלְכוּ kingdom לַ la לְ to אֲחַשְׁדַּרְפְּנַיָּ֖א ʔᵃḥašdarpᵊnayyˌā אֲחַשְׁדַּרְפַּן satrap מְאָ֣ה mᵊʔˈā מְאָה hundred וְ wᵊ וְ and עֶשְׂרִ֑ין ʕeśrˈîn עֶשְׂרִין twenty דִּ֥י dˌî דִּי [relative] לֶהֱוֹ֖ן lehᵉwˌōn הוה be בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole מַלְכוּתָֽא׃ malᵊḵûṯˈā מַלְכוּ kingdom
6:1. placuit Dario et constituit supra regnum satrapas centum viginti ut essent in toto regno suoIt seemed good to Darius, and he appointed over the kingdom a hundred and twenty governors, to be over his whole kingdom.
1. It pleased Darius to set over the kingdom an hundred and twenty satraps, which should be throughout the whole kingdom;
It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom:

6:1 Угодно было Дарию поставить над царством сто двадцать сатрапов, чтобы они были во всем царстве,
6:1
καὶ και and; even
Ἀρταξέρξης αρταξερξης the
τῶν ο the
Μήδων μηδος Mēdos; Mithos
παρέλαβε παραλαμβανω take along; receive
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
καὶ και and; even
Δαρεῖος δαρειος full
τῶν ο the
ἡμερῶν ημερα day
καὶ και and; even
ἔνδοξος ενδοξος glorious
ἐν εν in
γήρει γηρας old age
6:1
שְׁפַר֙ šᵊfˌar שׁפר please
קֳדָ֣ם qᵒḏˈām קֳדָם before
דָּרְיָ֔וֶשׁ doryˈāweš דָּרְיָוֶשׁ Darius
וַ wa וְ and
הֲקִים֙ hᵃqîm קום stand
עַל־ ʕal- עַל upon
מַלְכוּתָ֔א malᵊḵûṯˈā מַלְכוּ kingdom
לַ la לְ to
אֲחַשְׁדַּרְפְּנַיָּ֖א ʔᵃḥašdarpᵊnayyˌā אֲחַשְׁדַּרְפַּן satrap
מְאָ֣ה mᵊʔˈā מְאָה hundred
וְ wᵊ וְ and
עֶשְׂרִ֑ין ʕeśrˈîn עֶשְׂרִין twenty
דִּ֥י dˌî דִּי [relative]
לֶהֱוֹ֖ן lehᵉwˌōn הוה be
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
מַלְכוּתָֽא׃ malᵊḵûṯˈā מַלְכוּ kingdom
6:1. placuit Dario et constituit supra regnum satrapas centum viginti ut essent in toto regno suo
It seemed good to Darius, and he appointed over the kingdom a hundred and twenty governors, to be over his whole kingdom.
1. It pleased Darius to set over the kingdom an hundred and twenty satraps, which should be throughout the whole kingdom;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Из связи данного стиха с 30: ст. предшествующей гл. и из 29: ст. настоящей с несомненностью следует, что Дарий, сын Ассуиров, из рода Мидийского (9:1) был преемником Валтасара и предшественником Кира по управлению Вавилонской монархией. Между тем, по свидетельству греческих историков Геродота и Ксенофонта, власть над Вавилоном перешла после смерти Валтасара не к Дарию, которого они не знают, а к Киру, завладевшему вавилонской империей. Равным образом Александр Полигистор и канон Птоломея после рассказа о завоевании Вавилона сразу говорят о царствовании в нем того же самого Кира. Не совпадает показание книги Даниила и со свидетельством вавилонских надписей. По указанию так называемого цилиндра Кира, вице-королем Вавилона по его завоевании был полководец Кира Угбара. Разногласие между библейскими и внебиблейскими свидетельствами усиливается, наконец, и тем обстоятельством, что последние совершенно не знают имени Дария Мидянина. Ввиду всего этого противники подлинности книги пророка Даниила заподозревают самое существование данного царя и отвергают историческую достоверность повествования 6: гл.

Но что касается преемственной смены вавилонских царей после Валтасара, то достоверность показания книги Даниила подтверждается свидетельством вавилонских надписей. Кир называется в них вавилонским царем не ранее третьего года после падения Вавилона, а в течение двух первых именуется просто царем народов. Ясно, что он занял вавилонский престол не сразу после взятия Вавилона; два года царствовал до него кто-то другой. Это и утверждает книга пророка Даниила, называя предшественником Кира по вавилонскому царству Дария Мидянина.

И так как, по свидетельству Иосифа Флавия, он носил у греков другое имя, то защитники подлинности кн. пророка Даниила не считают его мифическою личностью, а стараются отожествить с кем-либо из современников Кира, помогавших ему при завоевании Вавилона. Таким лицом, по рассказу греческого историка Ксенофонта, был Киаксар II, сын Мидийского царя Астиага. В пользу отожествления с ним Дария говорит прежде всего одинаковое значение имен Киаксар и Дарий. Киаксар есть мидийское имя Uwakshatr и значит "самодержец". Значение греческого имени DoreioV (Дарий), персидского Darjawusch, уже Геродот определяет словом "erxeihV" - "удерживатель", "правитель", властелин. Далее Астиаг (Киаксар, сын Астиага), - соответствующее мидийскому "Ajisdahaku" - "кусающая змея", есть имя, общее царям мидийской династии. Еврейское же имя Achaschwerosch, переданное Феодопоном AssouhroV (сл. Дарий, сын Ассуиров) и LXX XerxhV, есть имя Ксеркса, происходящего от персидского Kschaja - царство и также составляет общее имя персидских царей, подобно мидийскому имени Астиага. Таким образом, имена персидское Дарий и мидийское Киаксар имеют одинаковое значение, а имена отца: Ассуир и Астиаг оказываются общединастическими титулами. Разница между пророком Даниилом и Ксенофонтом лишь в том, что у первого преемник Валтасара называется персидскими именами (Дарий, сын Ассуиров), а у второго - мидийскими.

Защитники гипотезы Дарий - Киаксар указывают далее на сходство в обстоятельствах воцарения Киаксара и Дария. По рассказу Ксенофонта, Кир, завоевав по полномочию Киаксара Вавилон, отправился в Мидию и заявил ему, что в Вавилоне, если бы он прибыл туда, назначены для его жительства дом и дворец. Киаксар согласился и, по прибытии в Вавилон, поставил сатрапов над покоренными областями и народами. Одним словом, Киаксар воцарился в Вавилоне по желанию, настоянию Кира. В полном соответствии с этим и пророк Даниил замечает о Дарие, что он был "поставлен царем над царством халдейским" (9:1), "принял царство" (5:31). Последним аргументом в пользу отожествления Дария с Киаксаром является ссылка на сходство их характера и одинаковый возраст при воцарении. Насколько можно судить по рассказам Ксенофонта, характер Киаксара представлял совмещение противоположностей. Он умел ценить и выбирать достойных людей и в то же время обнаруживал большую непроницательность; был ленив и предан чувственным удовольствиям; слабовольный до того, что иногда плакал, он был способен и к сильным порывам гнева. Таков же и Дарий Мидянин. Оценив достоинства Даниила и приблизив его к себе, он в то же время согласился с предложением вельмож издать известный указ (ст. 9), не подозревая тайной его цели. Уступив после целодневного спора требованиям вельмож (14-16: ст.), он впадает затем в глубокую скорбь (ст. 18). Не желая обременять себя делами правления, он назначает 120: сатрапов для управления государством. Дарий вступил на престол 62: лет (5:31). Равным образом и, по рассказу Ксенофонта, Киаксар такого возраста, что уже не надеется иметь наследников мужеского пола. Он старше Кира, которому при завоевании Вавилона было свыше 60: лет. Все эти данные и делают довольно правдоподобным предположение о тожестве Дария Мидянина с Киаксаром II.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 It pleased Darius to set over the kingdom a hundred and twenty princes, which should be over the whole kingdom; 2 And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. 3 Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. 4 Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. 5 Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.
We are told concerning Daniel,
I. What a great man he was. When Darius, upon his accession to the crown of Babylon by conquest, new-modelled the government, he made Daniel prime-minister of state, set him at the helm, and made him first commissioner both of the treasury and of the great seal. Darius's dominion was very large; all he got by his conquests and acquests was that he had so many more countries to take care of; no more can be expected from himself than what one man can do, and therefore others must be employed under him. He set over the kingdom 120 princes (v. 1), and appointed them their districts, in which they were to administer justice, preserve the public peace, and levy the king's revenue. Note, Inferior magistrates are ministers of God to us for good as well as the sovereign; and therefore we must submit ourselves both to the king as supreme and to the governors that are constituted and commissioned by him, 1 Pet. ii. 13, 14. Over these princes there was a triumvirate, or three presidents, who were to take and state the public accounts, to receive appeals from the princes, or complaints against them in case of mal-administration, that the king should have no damage (v. 2), that he should not sustain loss in his revenue and that the power he delegated to the princes might not be abused to the oppression of the subject, for by that the king (whether he thinks so or no) receives real damage, both as it alienates the affections of his people from him and as it provokes the displeasure of his God against him. Of these three Daniel was chief, because he was found to go beyond them all in all manner of princely qualifications. He was preferred above the presidents and princes (v. 3), and so wonderfully well pleased the king was with his management that he thought to set him over the whole realm, and let him place and displace at his pleasure. Now, 1. We must take notice of it to the praise of Darius that he would prefer a man thus purely for his personal merit, and his fitness for business; and those sovereigns that would be well served must go by that rule. Daniel had been a great man in the kingdom that was conquered, and for that reason, one would think, should have been looked upon as an enemy, and as such imprisoned or banished. He was a native of a foreign kingdom, and a ruined one, and upon that account might have been despised as a stranger and captive. But, Darius, it seems, was very quick-sighted in judging of men's capacities, and was soon aware that this Daniel had something extraordinary in him, and therefore, though no doubt he had creatures of his own, not a few, that expected preferment in this newly-conquered kingdom, and were gaping for it, and those that had been long his confidants would depend upon it that they should be now his presidents, yet so well did he consult the public welfare that, finding Daniel to excel them all in prudence and virtue, and probably having heard of his being divinely inspired, he made him his right hand. 2. We must take notice of it, to the glory of God, that, though Daniel was now very old (it was above seventy years since he was brought a captive to Babylon), yet he was as able as ever for business both in body and mind, and that he who had continued faithful to his religion through all the temptations of the foregoing reigns in a new government was as much respected as ever. He kept in by being an oak, not by being a willow, by a constancy in virtue, not by a pliableness to vice. Such honesty is the best policy, for it secures a reputation; and those who thus honour God he will honour.
II. What a good man he was: An excellent spirit was in him, v. 3. And he was faithful to every trust, dealt fairly between the sovereign and the subject, and took care that neither should be wronged, so that there was no error, or fault, to be found in him, v. 4. He was not only not chargeable with any treachery or dishonesty, but not even with any mistake or indiscretion. He never made any blunder, nor had any occasion to plead inadvertency or forgetfulness for his excuse. This is recorded for an example to all that are in places of public trust to approve themselves both careful and conscientious, that they may be free, not only from fault, but from error, not only from crime, but from mistake.
III. What ill-will was borne him, both for his greatness and for his goodness. The presidents and princes envied him because he was advanced above them, and probably hated him because he had a watchful eye upon them and took care they should not wrong the government to enrich themselves. See here, 1. The cause of envy, and that is every thing that is good. Solomon complains of it as a vexation that for every right work a man is envied of his neighbour (Eccl. iv. 4), that the better a man is the worse he is thought of by his rivals. Daniel is envied because he has a more excellent spirit than his neighbours. 2. The effect of envy, and that is every thing that is bad. Those that envied Daniel sought no less than his ruin. His disgrace would not serve them; it was his death that they desired. Wrath is cruel, and anger is outrageous, but who can stand before envy? Prov. xxvii. 4. Daniel's enemies set spies upon him, to observe him in the management of his place; they sought to find occasion against him, something on which to ground an accusation concerning the kingdom, some instance of neglect or partiality, some hasty word spoken, some person borne hard upon, or some necessary business overlooked. And if they could but have found the mote, the mole-hill, of a mistake, it would have been soon improved to the beam, to the mountain, of an unpardonable misdemeanour. But they could find no occasion against him; they owned that they could not. Daniel always acted honestly, and now the more warily, and stood the more upon his guard, because of his observers, Ps. xxvii. 11. Note, We have all need to walk circumspectly, because we have many eyes upon us, and some that watch for our halting. Those especially have need to carry their cup even that have it full. They concluded, at length, that they should not find any occasion against him except concerning the law of his God v. 5. It seems then that Daniel kept up the profession of his religion, and held it fast without wavering or shrinking, and yet that was no bar to his preferment; there was no law that required him to be of the king's religion, or incapacitated him to bear office in the state unless he were. It was all one to the king what God he prayed to, so long as he did the business of his place faithfully and well. He was at the king's service usque ad aras--as far as the altars; but there he left him. In this matter therefore his enemies hoped to ensnare him. Quærendum est crimen læsæ religionis ubi majestatis deficit--When treason could not be charged upon him he was accused of impiety. Grotius. Note, It is an excellent thing, and much for the glory of God, when those who profess religion conduct themselves so inoffensively in their whole conversation that their most watchful spiteful enemies may find no occasion of blaming them, save only in the matters of their God, in which they walk according to their consciences. It is observable that, when Daniel's enemies could find no occasion against him concerning the kingdom, they had so much sense of justice left that they did not suborn witnesses against him to accuse him of crimes he was innocent of, and to swear treason upon him, wherein they shame many that were called Jews and are called Christians.
Adam Clarke: Commentary on the Bible - 1831
6:1: A hundred and twenty princes - A chief or satrap over every province which belonged to the Medo-Persian empire. Afterwards we find it enlarged to one hundred and twenty-seven provinces, by the victories of Cambyses and Darius Hystaspes. See Est 1:1. Josephus reckons three hundred and sixty satrapies or lordships; but this is most probably an exaggeration or mistake.
Albert Barnes: Notes on the Bible - 1834
6:1: It pleased Darius to set over the kingdom - Evidently over the kingdom of Babylon, now united to that of Media and Persia. As this was now subject to him, and tributary to him, it would be natural to appoint persons over it in whom he could confide, for the administration of justice, for the collection of Rev_enue, etc. Others however, suppose that this relates to the whole kingdom of Persia, but as the reference here is mainly to what was the kingdom of Babylon, it is rather to be presumed that this is what is particularly alluded to. Besides, it is hardly probable that he would have exalted Daniel, a Jew, and a resident in Babylon, to so important a post as that of the premiership over the whole empire, though from his position and standing in Babylon there is no improbability in supposing that he might have occupied, under the reign of Darius, a place similar to what he had occupied under Nebuchadnezzar and Belshazzar. In dividing the kingdom into provinces, and placing officers over each department, Darius followed the same plan which Xenophon tells us that Cyrus did over the nations conquered by him, Cyrop. viii.: Εδόκει ἀυτῷ σατράπας ἤδη πέμπειν ἐπὶ τά κατεστραμμένα ἔθνη Edokei autō satrapas ē dē pempein epi ta katestrammena ethnē - "It seemed good to him to appoint satraps over the conquered nations." Compare Est 1:1. Archbishop Usher (Annal.) thinks that the plan was first instituted by Cyrus, and was followed at his suggestion. It was a measure of obvious prudence in order to maintain so extended an empire in subjection.
An hundred and twenty princes - The word here rendered "princes" (אחשׁדרפניא 'ă chashedarepenayā') occurs only in Daniel in the Chaldee form, though in the Hebrew form it is found in the book of Esther Est 3:12; Est 8:9; Est 9:3, and in Ezra Ezr 8:36; in Esther and Ezra uniformly rendered lieutenants. In Daniel Dan 3:2-3, Dan 3:27; Dan 6:1-4, Dan 6:6-7 it is as uniformly rendered princes. It is a word of Persian origin, and is probably the Hebrew mode of pronouncing the Persian word satrap, or, as Gesenius supposes, the Persian word was pronounced ksatrap. For the etymology of the word, see Gesenius, Lexicon The word undoubtedly refers to the Persian satraps, or governors, or viceroys in the large provinces of the empire, possessing both civil and military powers. They were officers high in rank, and being the representatives of the sovereign, they rivaled his state and splendor. Single parts, or subdivisions of these provinces, were under inferior officers; the satraps governed whole provinces. The word is rendered satraps in the Greek, and the Latin Vulgate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: Darius: Dan 5:31; Pe1 2:14
an: Exo 18:21, Exo 18:22; Est 1:1
Carl Friedrich Keil and Franz Delitzsch
6:1 (5:31-6:9)
Transference of the kingdom to Darius the Mede; appointment of the regency; envy of the satraps against Daniel, and their attempt to destroy him.
The narrative of this chapter is connected by the copula ו with the occurrence recorded in the preceding; yet Dan 6:1 does not, as in the old versions and with many interpreters, belong to the fifth chapter, but to the sixth, and forms not merely the bond of connection between the events narrated in the fifth and sixth chapters, but furnishes at the same time the historical basis for the following narrative, vv. 2-29 (vv. 1-28). The statement of the verse, that Darius the Mede received the kingdom when he was about sixty-two years old, connects itself essentially with Dan 5:30, so far as it joins to the fulfilment, there reported, of the first part of the sacred writing interpreted by Daniel to Belshazzar, the fulfilment also the second part of that writing, but not so closely that the designation of time, in that same night (Dan 5:30), is applicable also to the fact mentioned in Daniel 6:1 (Dan 5:31), and as warranting the supposition that the transference of the kingdom to Darius the Mede took place on the night in which Belshazzar was slain. Against such a chronological connection of these two verses, Dan 5:30 and 6:1 (Dan 5:31), we adduce in the second half of v. 1 (Dan 5:31) the statement of the age of Darius, in addition to the reasons already adduced. This is not to make it remarkable that, instead of the young mad debauchee (Belshazzar), with whom, according to prophecy, the Chaldean bondage of Israel was brought to an end, a man of mature judgment seized the reigns of government (Delitzsch); for this supposition fails not only with the hypothesis, already confuted, on which it rests, but is quite foreign to the text, for Darius in what follows does not show himself to be a ruler of matured experience. The remark of Kliefoth has much more in its favour, that by the statement of the age it is designed to be made prominent that the government of Darius the Mede did not last long, soon giving place to that of Cyrus the Persian, v. 29 (Dan 6:28), whereby the divine writing, that the Chaldean kingdom would be given to the Medes and Persians, was fully accomplished. Regarding Darjawesch, Darius, see the preliminary remarks. The addition of מדיא (Kethiv) forms on the one hand a contrast to the expression "the king of the Chaldeans" (Dan 5:30), and on the other it points forward to פּרסיא, v. 29 (Dan 6:28); it, however, furnishes no proof that Daniel distinguished the Median kingdom from the Persian; for the kingdom is not called a Median kingdom, but it is only said of Darius that he was of Median descent, and, v. 29 (Dan 6:28), that Cyrus the Persian succeeded him in the kingdom. In קבּל, he received the kingdom, it is indicated that Darius did not conquer it, but received it from the conqueror. The כ in כבר intimates that the statement of the age rests only on a probable estimate.
Daniel 6:2 (Dan 6:1)
For the government of the affairs of the kingdom he had received, and especially for regulating the gathering in of the tribute of the different provinces, Darius placed 120 satraps over the whole kingdom, and over these satraps three chiefs, to whom the satraps should give an account. Regarding אחשׁדּרפּניּא (satraps), see at Dan 3:2. סרכין, plur. of סרך; סרכא has in the Semitic no right etymology, and is derived from the Aryan, from the Zend. sara, ara, head, with the syllable ach. In the Targg., in use for the Hebr. שׁטר, it denotes a president, of whom the three named in Dan 6:2 (1), by their position over the satraps, held the rank of chief governors or ministers, for which the Targg. use סרכן, while סרכין in Dan 6:8 denotes all the military and civil prefects of the kingdom.
The modern critics have derived from this arrangement for the government of the kingdom made by Darius an argument against the credibility of the narrative, which Hitzig has thus formulated: - According to Xenophon, Cyrus first appointed satraps over the conquered regions, and in all to the number of six (Cyrop. viii. 6, 1, 7); according to the historian Herodotus, on the contrary (iii. 89ff.), Darius Hystaspes first divided the kingdom into twenty satrapies for the sake of the administration of the taxes. With this statement agrees the number of the peoples mentioned on the Inscription at Bisutun; and if elsewhere (Insc. J. and Nakschi Rustam) at least twenty-four and also twenty-nine are mentioned, we know that several regions or nations might be placed under one satrap (Herod. l.c.). The kingdom was too small for 120 satraps in the Persian sense. On the other hand, one may not appeal to the 127 provinces (מדינות) of king Ahasuerus = Xerxes (Esther 1:1; Esther 9:30); for the ruler of the מדינה is not the same as (Esther 8:9) the satrap. In Esther 3:12 it is the פּחה, as e.g., of the province of Judah (Hag 1:1; Mal 1:8; Neh 5:14). It is true there were also greater provinces, such e.g., as of Media and Babylonia (Ezra 6:2; Dan 2:49), and perhaps also pecha (פּחה) might be loosely used to designate a satrap (Ezra 5:3; Ezra 6:6); yet the 127 provinces were not such, nor is a satrap interchangeably called a pecha. When Daniel thus mentions so large a number of satraps, it is the Grecian satrapy that is apparently before his mind. Under Seleucus Nicator there were seventy-two of these.
The foundation of this argument, viz., that Darius Hystaspes, "according to the historian Herodotus," first divided the kingdom into satrapies, and, of course, also that the statement by Xenophon of the sending of six satraps into the countries subdued by Cyrus is worthy of no credit, is altogether unhistorical, resting only on the misinterpretation and distortion of the testimonies adduced. Neither Herodotus nor Xenophon represents the appointment of satraps by Cyrus and Darius as an entirely new and hitherto untried method of governing the kingdom; still less does Xenophon say that Cyrus sent in all only six satraps into the subjugated countries. It is true he mentions by name (Dan 8:6-7) only six satraps, but he mentions also the provinces into which they were sent, viz., one to Arabia, and the other five to Asia Minor, with the exception, however, of Cilicia, Cyprus, and Paphlagonia, to which he did not send any Πέρσας σατράπας, because they had voluntarily joined him in fighting against Babylon. Hence it is clear as noonday that Xenophon speaks only of those satraps whom Cyrus sent to Asia Minor and to Arabia, and says nothing of the satrapies of the other parts of the kingdom, such as Judea, Syria, Babylonia, Assyria, Media, etc., so that no one can affirm that Cyrus sent in all only six satraps into the conquered countries. As little does Herodotus, l.c., say that Darius Hystaspes was the first to introduce the government of the kingdom by satraps: he only says that Darius Hystaspes divided the whole kingdom into twenty ἀρχαί which were called σατραπηΐ́αι, appointed ἄρχοντες, and regulated the tribute; for he numbers these satrapies simply with regard to the tribute with which each was chargeable, while under Cyrus and Cambyses no tribute was imposed, but presents only were contributed. Consequently, Herod. speaks only of a regulation for the administration of the different provinces of the kingdom for the special purpose of the certain payment of the tribute which Darius Hystaspes had appointed. Thus the historian M. Duncker also understands this statement; for he says (Gesch. des Alterth. ii. p. 891) regarding it: - "About the year 515 Darius established fixed government-districts in place of the vice-regencies which Cyrus and Cambyses had appointed and changed according to existing exigencies. He divided the kingdom into twenty satrapies." Then at p. 893 he further shows how this division also of the kingdom by Darius was not fixed unchangeably, but was altered according to circumstances. Hitzig's assertion, that the kingdom was too small for 120 satrapies in the Persian sense, is altogether groundless. From Esther 8:9 and Esther 8:3 :19 it follows not remotely, that not satraps but the פחות represent the מדינות. In Dan 8:9 satraps, פחות, and המדינות שׂרי are named, and in Dan 3:12 they are called the king's satraps and מדינה על אשׁר פחות. On Esther 3:12 Bertheau remarks: "The pechas, who are named along with the satraps, are probably the officers of the circles within the separate satrapies;" and in Dan 8:9 satraps and pechas are named as המדינות שׂרי, i.e., presidents, superintendents of the 127 provinces of the kingdom from India to Ethiopia, from which nothing can be concluded regarding the relation of the satraps to the pechas. Berth. makes the same remark on Ezra 8:36 : - "The relation of the king's satraps to the pachavoth abar nahara (governors on this side the river) we cannot certainly determine; the former were probably chiefly military rulers, and the latter government officials." For the assertion that pecha is perhaps loosely used for satrap, but that interchangeably a satrap cannot be called a pecha, rests, unproved, on the authority of Hitzig.
From the book of Esther it cannot certainly be proved that so many satraps were placed over the 127 provinces into which Xerxes divided the kingdom, but only that these provinces were ruled by satraps and pechas. But the division of the whole kingdom into 127 provinces nevertheless shows that the kingdom might have been previously divided under Darius the Mede into 120 provinces, whose prefects might be called in this verse אחשׁדּרפּנין, i.e., kschatrapavan, protectors of the kingdom or of the provinces, since this title is derived from the Sanscrit and Old Persian, and is not for the first time used under Darius Hystaspes of Cyrus. The Median Darius might be led to appoint one satrap, i.e., a prefect clothed with military power, over each district of his kingdom, since the kingdom was but newly conquered, that he might be able at once to suppress every attempt at insurrection among the nations coming under his dominion. The separation of the civil government, particularly in the matter of the raising of tribute, from the military government, or the appointment of satraps οἱ τὸν δασμὸν λαμβάνοντες κ.τ.λ., along with the φρούραρχοι and the χιλίαρχοι, for the protection of the boundaries of the kingdom, was first adopted, according to Xenophon l.c., by Cyrus, who next appointed satraps for the provinces of Asia Minor and of Arabia, which were newly brought under his sceptre; while in the older provinces which had formed the Babylonian kingdom, satrapies which were under civil and military rulers already existed from the time of Nebuchadnezzar; cf. Dan 2:32. This arrangement, then, did not originate with Darius Hystaspes in the dividing of the whole kingdom into twenty satrapies mentioned by Herodotus. Thus the statements of Herodotus and Xenophon harmonize perfectly with those of the Scriptures, and every reason for regarding with suspicion the testimony of Daniel wholly fails.
Daniel 6:2-3 (Dan 6:1-2)
According to v. 2, Darius not only appointed 120 satraps for all the provinces and districts of his kingdom, but he also placed the whole body of the satraps under a government consisting of three presidents, who should reckon with the individual satraps. עלּא, in the Targg. עילא, the height, with the adverb מן, higher than, above. טעמא יהב, to give reckoning, to account. נזק, part. of נזק, to suffer loss, particularly with reference to the revenue. This triumvirate, or higher authority of three, was also no new institution by Darius, but according to Dan 5:7, already existed in the Chaldean kingdom under Belshazzar, and was only continued by Darius; and the satraps or the district rulers of the several provinces of the kingdom were subordinated to them. Daniel was one of the triumvirate. Since it is not mentioned that Darius first appointed him to this office, we may certainly conclude that he only confirmed him in the office to which Belshazzar had promoted him.
Daniel 6:4 (Dan 6:3)
In this situation Daniel excelled all the presidents and satraps. אתנצּח, to show one's self prominent. Regarding his excellent spirit, cf. Dan 5:12. On that account the king thought to set him over the whole kingdom, i.e., to make him chief ruler of the kingdom, to make him למּלך משׁנה (Esther 10:3). עשׁית for עשׁת, intrans. form of the Peal, to think, to consider about anything. This intention of the king stirred up the envy of the other presidents and of the satraps, so that they sought to find an occasion against Daniel, that he might be cast down. עלּה, an occasion; here, as αἰτία, Jn 18:38; Mt 27:37, an occasion for impeachment, מלוּתא מצּד, on the part of the kingdom, i.e., not merely in a political sense, but with regard to his holding a public office in the kingdom, with reference to his service. But since they could find no occasion against Daniel in this respect, for he was מהימן, faithful, to be relied on, and no fault could be charged against him, they sought occasion against him on the side of his particular religion, in the matter of the law of his God, i.e., in his worship of God.
Daniel 6:7 (Dan 6:6)
For this end they induced the king to sanction and ratify with all the forms of law a decree, which they contrived as the result of the common consultation of all the high officers, that for thirty days no man in the kingdom should offer a prayer to any god or man except to the king, on pain of being cast into the den of lions, and to issue this command as a law of the Medes and Persians, i.e., as an irrevocable law. הרגּשׁ, from רגשׁ to make a noise, to rage, in Aphel c. על, to assail one in a tumultuous manner, i.e., to assault him. "These presidents and satraps (princes)," v. 7 (Dan 6:6), in v. 6 (Dan 6:5) designated "these men," and not the whole body of the presidents and satraps, are, according to v. 5 (Dan 6:4), the special enemies of Daniel, who wished to overthrow him. It was only a definite number of them who may have had occasion to be dissatisfied with Daniel's service. The words of the text do not by any means justify the supposition that the whole council of state assembled, and in corpore presented themselves before the king (Hvernick); for neither in v. 5 (Dan 6:4) nor in v. 7 (Dan 6:6) is mention made of all (כּל) the presidents and satraps. From the fact also that these accusers of Daniel, v. 25 (Dan 6:24), represent to the king that the decree they had framed was the result of a consultation of all the prefects of the kingdom, it does not follow that all the satraps and chief officers of the whole kingdom had come to Babylon in order, as Dereser thinks, to lay before the three overseers the annual account of their management of the affairs of their respective provinces, on which occasion they took counsel together against Daniel; from which circumstance Hitzig and others derive an argument against the historical veracity of the narrative. The whole connection of the narrative plainly shows that the authors of the accusation deceived the king. The council of state, or the chief court, to which all the satraps had to render an account, consisted of three men, of whom Daniel was one. But Daniel certainly was not called to this consultation; therefore their pretence, that all "presidents of the kingdom" had consulted on the matter, was false. Besides, they deceived the king in this, that they concealed from him the intention of the decree, or misled him regarding it. אתיעט means not merely that they consulted together, but it includes the result of the consultation: they were of one mind (Hitz.).
Daniel 6:8 (Dan 6:7)
מלוּתא סרכי כּל does not denote the three presidents named in v. 3 (2), but all the prefects of the kingdom, of whom there were four classes, as is acknowledged by Chr. B. Michaelis, though Hitz. opposes this view. Such an interpretation is required by the genitive מלוּתא, and by the absence of כל, or at least of the copula ו, before the official names that follow; while the objection, that by this interpretation just the chief presidents who are principally concerned are omitted (Hitz.), is without foundation, for they are comprehended under the word סגניּא. If we compare the list of the four official classes here mentioned with that of the great officers of state under Nebuchadnezzar, Dan 3:2, the naming of the סגניּא before the אחשׁדּרפּניּא, satraps) (which in Dan 3:2 they are named after them) shows that the סגניּא are here great officers to whom the satraps were subordinate, and that only the three סרכין could be meant to whom the satraps had to render an account. Moreover, the list of four names is divided by the copula וinto two classes. To the first class belong the סגניּא and the satraps; to the second the הדּברין, state councillors, and the פּחותא, civil prefects of the provinces. Accordingly, we will scarcely err of by סגניּא we understand the members of the highest council of state, by הדּבריּא the ministers or members of the (lower) state council, and by the satraps and pechas the military and civil rulers of the provinces. This grouping of the names confirms, consequently, the general interpretation of the מלוּתא סרכי כּל, for the four classes named constitute the entire chief prefecture of the kingdom. This interpretation is not made questionable by the fact that the סרכין had in the kingdom of Darius a different position from that they held in the kingdom of Nebuchadnezzar; for in this respect each kingdom had its own particular arrangement, which underwent manifold changes according to the times.
The infinitive clause וגו קים לקיּמא presents the conclusion arrived at by the consultation. מלכּא is not the genitive to קים, but according to the accents and the context is the subject of the infinitive clause: that the king should appoint a statute, not that a royal statute should be appointed. According to the analogy of the pronoun and of the dimin. noun, the accusative is placed before the subject-genitive, as e.g. Is 20:1; Is 5:24, so as not to separate from one another the קים קיּמא (to establish a statute) and the אסר תּקּפה (to make a firm decree). Dan 6:9 requires this construction. It is the king who issues the decree, and not his chief officers of state, as would have been the case if מלכּא were construed as the genitive to קים ot evit. קים, manifesto, ordinance, command. The command is more accurately defined by the parallel clause אסר תּקּפה, to make fast, i.e., to decree a prohibition. The officers wished that the king should issue a decree which should contain a binding prohibition, i.e., it should forbid, on pain of death, any one for the space of thirty days, i.e., for a month, to offer any prayer to a god or man except to the king. בּעוּ is here not any kind of request or supplication, but prayer, as the phrase v. 14 (Dan 6:13), בּעוּתהּ בּעא, directing his prayer, shows. The word ואנשׁ does not prove the contrary, for the heathen prayed also to men (cf. Dan 2:46); and here the clause, except to the king, places together god and man, so that the king might not observe that the prohibition was specially directed against Daniel.
Daniel 6:9 (Dan 6:8)
In order that they may more certainly gain their object, they request the king to put the prohibition into writing, so that it might not be changed, i.e., might not be set aside or recalled, according to the law of the Medes and Persians, in conformity with which an edict once emitted by the king in all due form, i.e., given in writing and sealed with the king's seal, was unchangeable; cf. Dan 6:15 and Esther 8:8; Esther 1:19. תעדּא לא דּי, which cannot pass away, i.e., cannot be set aside, is irrevocable. The relative דּי refers to דּת, by which we are not to understand, with v. Lengerke, the entire national law of the Medes and Persians, as if this were so unalterable that no law could be disannulled or changed according to circumstances, but דּת is every separate edict of the king emitted in the form of law. This remains unchangeable and irrevocable, because the king was regarded and honoured as the incarnation of deity, who is unerring and cannot change.
Daniel 6:10 (Dan 6:9)
The king carried out the proposal. ואסרא is explicative: the writing, namely, the prohibition (spoken of); for this was the chief matter, therefore אסרא alone is here mentioned, and not also קים (edict), Dan 6:8.
The right interpretation of the subject-matter and of the foundation of the law which was sanctioned by the king, sets aside the objection that the prohibition was a senseless "bedlamite" law (v. Leng.), which instead of regulating could only break up all society. The law would be senseless only if the prohibition had related to every petition in common life in the intercourse of civil society. But it only referred to the religious sphere of prayer, as an evidence of worshipping God; and if the king was venerated as an incarnation of the deity, then it was altogether reasonable in its character. And if we consider that the intention of the law, which they concealed from the king, was only to effect Daniel's overthrow, the law cannot be regarded as designed to press Parsism or the Zend religion on all the nations of the kingdom, or to put an end to religious freedom, or to make Parsism the world-religion. Rather, as Kliefoth has clearly and justly shown, "the object of the law was only to bring about the general recognition of the principle that the king was the living manifestation of all the gods, not only of the Median and Persian, but also of the Babylonian and Lydian, and all the gods of the conquered nations. It is therefore also not correct that the king should be represented as the incarnation of Ormuzd. The matter is to be explained not from Parsism alone, but from heathenism in general. According to the general fundamental principle of heathenism, the ruler is the son, the representative, the living manifestation of the people's gods, and the world-ruler thus the manifestation of all the gods of the nations that were subject to him. Therefore all heathen world-rulers demanded from the heathen nations subdued by them, that religious homage should be rendered to them in the manner peculiar to each nation. Now that is what was here sought. All the nations subjected to the Medo-Persian kingdom were required not to abandon their own special worship rendered to their gods, but in fact to acknowledge that the Medo-Persian world-ruler Darius was also the son and representative of their national gods. For this purpose they must for the space of thirty days present their petitions to their national gods only in him as their manifestation. And the heathen nations could all do this without violating their consciences; for since in their own manner they served the Median king as the son of their gods, they served their gods in him. The Jews, however, were not in the condition of being able to regard the king as a manifestation of Jehovah, and thus for them there was involved in the law truly a religious persecution, although the heathen king and his satraps did not thereby intend religious persecution, but regarded such disobedience as only culpable obstinacy and political rebellion."
(Note: Brissonius, De regio Persarum princ. p. 17ff., has collected the testimonies of the ancients to the fact that the Persian kings laid claim to divine honour. Persas reges suos inter Deos colere, majestatem enim imperii salutis esse tutelam. Curtius, viii. 5. 11. With this cf. Plutarch, Themist. c. 27. And that this custom, which even Alexander the Great (Curt. vi. 6. 2) followed, was derived from the Medes, appears from the statement of Herodotus, i. 99, that Dejoces περὶ ἑαυτὸν σεμνύειν, withdrew his royal person from the view of men. The ancient Egyptians and Ethiopians paid divine honours to their kings, according to Diod. Sic. i. 90, iii. 3, 5; and it is well known that the Roman emperors required that their images should be worshipped with religious veneration.)
The religious persecution to which this law subjected the Jews was rendered oppressive by this: that the Jews were brought by it into this situation, that for a whole month they must either omit prayer to God, and thus sin against their God, or disregard the king's prohibition. The satraps had thus rightly formed their plan. Since without doubt they were aware of Daniel's piety, they could by this means hope with certainty to gain their object in his overthrow. There is no ground for rejecting the narrative in the fact that Darius, without any suspicion, gave their contrivance the sanction of law. We do not need, on the contrary, to refer to the indolence of so many kings, who permit themselves to be wholly guided by their ministers, although the description we have of Cyaxares II by Xenophon accords very well with this supposition; for from the fact that Darius appears to have sanctioned the law without further consideration about it, it does not follow that he did not make inquiry concerning the purpose of the plan formed by the satraps. The details of the intercourse of the satraps with the king concerning the occasion and object of the law Daniel has not recorded, for they had no significance in relation to the main object of the narrative. If the satraps represented to the king the intention of compelling, by this law, all the nationalities that were subject to his kingdom to recognise his royal power and to prove their loyalty, then the propriety of this design would so clearly recommend itself to him, that without reflection he gave it the sanction of law.
Geneva 1599
6:1 It pleased Darius to set over the kingdom (a) an hundred and twenty princes, which should be over the whole kingdom;
(a) Read (Esther 1:1).
John Gill
6:1 It pleased Darius to set over the kingdom an hundred and twenty princes,.... This is the same Darius mentioned in the latter part of the preceding chapter; who, as soon as he took the kingdom of Babylon, divided it into a hundred and twenty provinces, as Jacchiades observes; as was the manner of the Medes and Persians. So Darius the son of Hystaspes divided the kingdom of Persia into twenty provinces, and set governors over each, according to Herodotus (r); to these hundred and twenty provinces seven more were afterwards added, through the victories of Cyrus and Cambyses, and Darius Itystaspes, Esther 1:1. Josephus (s), through forgetfulness, makes these princes and provinces three hundred and sixty:
which should be over the whole kingdom; or, "in the whole kingdom" (t); in the several parts of it, and take care of all things relative to the civil government of it, both for the honour and advantage of the king, and the good of the subjects.
(r) Thalia, sive l. 3. c. 89. (s) Antiqu. l. 10. c. 11. sect. 4. (t) "in toto regno", Pagninus, Montanus, Piscator, Cocceius; "toti regno", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
6:1 DARIUS' DECREE: DANIEL'S DISOBEDIENCE, AND CONSEQUENT EXPOSURE TO THE LION'S: HIS DELIVERANCE BY GOD, AND DARIUS' DECREE. (Dan. 6:1-28)
Darius--GROTEFEND has read it in the cuneiform inscriptions at Persepolis, as Darheush, that is, "Lord-King," a name applied to many of the Medo-Persian kings in common. Three of that name occur: Darius Hystaspes, 521 B.C., in whose reign the decree was carried into effect for rebuilding the temple (Ezra 4:5; Hag 1:1); Darius Codomanus, 336 B.C., whom Alexander overcame, called "the Persian" (Neh 12:22), an expression used after the rule of Macedon was set up; and Darius Cyaxares II, between Astyages and Cyrus [AESCHYLUS, The Persians, 762, 763].
hundred and twenty--satraps; set over the conquered provinces (including Babylon) by Cyrus [XENOPHON, CyropÃ&brvbr;dia, 8.6.1]. No doubt Cyrus acted under Darius, as in the capture of Babylon; so that Daniel rightly attributes the appointment to Darius.
6:26:2: եւ ՚ի վերայ նոցա երիս հրամատարս, եւ մի ՚ի նոցանէ էր Դանիէլ. տալ նոցա նախարարացն հրաման, զի արքայ՝ աշխատ ինչ մի՛ լիցի[12162]։ [12162] Ոմանք աստ եւ ստորեւ ուրեք ուրեք գրեն հրամանատար. տե՛ս զոր նշանակեցաք ՚ի Գ Թագ. Դ 6։
2 նա նրանց վրայ կարգեց երեք հրամանատարներ, որոնցից մէկը Դանիէլն էր, որպէսզի նրանք նախարարներին հրաման տան, եւ թագաւորը չծանրաբեռնուի:
2 Անոնց վրայ երեք հրամանատար կարգեց, որոնցմէ մէկը Դանիէլն էր. որպէս զի կուսակալները ասոնց հաշիւ տան, որպէս զի թագաւորը չվնասուի։
եւ ի վերայ նոցա երիս հրամանատարս, եւ մի ի նոցանէ էր Դանիէլ, [92]տալ նոցա նախարարացն հրաման, զի արքայ աշխատ ինչ մի՛ լիցի:

6:2: եւ ՚ի վերայ նոցա երիս հրամատարս, եւ մի ՚ի նոցանէ էր Դանիէլ. տալ նոցա նախարարացն հրաման, զի արքայ՝ աշխատ ինչ մի՛ լիցի[12162]։
[12162] Ոմանք աստ եւ ստորեւ ուրեք ուրեք գրեն հրամանատար. տե՛ս զոր նշանակեցաք ՚ի Գ Թագ. Դ 6։
2 նա նրանց վրայ կարգեց երեք հրամանատարներ, որոնցից մէկը Դանիէլն էր, որպէսզի նրանք նախարարներին հրաման տան, եւ թագաւորը չծանրաբեռնուի:
2 Անոնց վրայ երեք հրամանատար կարգեց, որոնցմէ մէկը Դանիէլն էր. որպէս զի կուսակալները ասոնց հաշիւ տան, որպէս զի թագաւորը չվնասուի։
zohrab-1805▾ eastern-1994▾ western am▾
6:26:2 а над ними трех князей, из которых один был Даниил, чтобы сатрапы давали им отчет и чтобы царю не было никакого обременения.
6:2 καὶ και and; even κατέστησε καθιστημι establish; appoint σατράπας σατραπης hundred εἴκοσι εικοσι twenty ἑπτὰ επτα seven ἐπὶ επι in; on πάσης πας all; every τῆς ο the βασιλείας βασιλεια realm; kingdom αὐτοῦ αυτος he; him
6:2 וְ wᵊ וְ and עֵ֤לָּא ʕˈēllā עֵלָּא above מִנְּהֹון֙ minnᵊhôn מִן from סָרְכִ֣ין sārᵊḵˈîn סָרַךְ high official תְּלָתָ֔א tᵊlāṯˈā תְּלָת three דִּ֥י dˌî דִּי [relative] דָנִיֵּ֖אל ḏāniyyˌēl דָּנִיֵּאל Daniel חַֽד־ ḥˈaḏ- חַד one מִנְּהֹ֑ון minnᵊhˈôn מִן from דִּֽי־ dˈî- דִּי [relative] לֶהֱוֹ֞ן lehᵉwˈōn הוה be אֲחַשְׁדַּרְפְּנַיָּ֣א ʔᵃḥašdarpᵊnayyˈā אֲחַשְׁדַּרְפַּן satrap אִלֵּ֗ין ʔillˈên אִלֵּין these יָהֲבִ֤ין yāhᵃvˈîn יהב give לְהֹון֙ lᵊhôn לְ to טַעְמָ֔א ṭaʕmˈā טְעֵם sense וּ û וְ and מַלְכָּ֖א malkˌā מֶלֶךְ king לָֽא־ lˈā- לָא not לֶהֱוֵ֥א lehᵉwˌē הוה be נָזִֽק׃ nāzˈiq נזק suffer
6:2. et super eos principes tres ex quibus Danihel unus erat ut satrapae illis redderent rationem et rex non sustineret molestiamAnd three princes over them of whom Daniel was one: that the governors might give an account to them, and the king might have no trouble.
2. and over them three presidents, of whom Daniel was one; that these satraps might give account unto them, and that the king should have no damage.
And over these three presidents; of whom Daniel [was] first: that the princes might give accounts unto them, and the king should have no damage:

6:2 а над ними трех князей, из которых один был Даниил, чтобы сатрапы давали им отчет и чтобы царю не было никакого обременения.
6:2
καὶ και and; even
κατέστησε καθιστημι establish; appoint
σατράπας σατραπης hundred
εἴκοσι εικοσι twenty
ἑπτὰ επτα seven
ἐπὶ επι in; on
πάσης πας all; every
τῆς ο the
βασιλείας βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
6:2
וְ wᵊ וְ and
עֵ֤לָּא ʕˈēllā עֵלָּא above
מִנְּהֹון֙ minnᵊhôn מִן from
סָרְכִ֣ין sārᵊḵˈîn סָרַךְ high official
תְּלָתָ֔א tᵊlāṯˈā תְּלָת three
דִּ֥י dˌî דִּי [relative]
דָנִיֵּ֖אל ḏāniyyˌēl דָּנִיֵּאל Daniel
חַֽד־ ḥˈaḏ- חַד one
מִנְּהֹ֑ון minnᵊhˈôn מִן from
דִּֽי־ dˈî- דִּי [relative]
לֶהֱוֹ֞ן lehᵉwˈōn הוה be
אֲחַשְׁדַּרְפְּנַיָּ֣א ʔᵃḥašdarpᵊnayyˈā אֲחַשְׁדַּרְפַּן satrap
אִלֵּ֗ין ʔillˈên אִלֵּין these
יָהֲבִ֤ין yāhᵃvˈîn יהב give
לְהֹון֙ lᵊhôn לְ to
טַעְמָ֔א ṭaʕmˈā טְעֵם sense
וּ û וְ and
מַלְכָּ֖א malkˌā מֶלֶךְ king
לָֽא־ lˈā- לָא not
לֶהֱוֵ֥א lehᵉwˌē הוה be
נָזִֽק׃ nāzˈiq נזק suffer
6:2. et super eos principes tres ex quibus Danihel unus erat ut satrapae illis redderent rationem et rex non sustineret molestiam
And three princes over them of whom Daniel was one: that the governors might give an account to them, and the king might have no trouble.
2. and over them three presidents, of whom Daniel was one; that these satraps might give account unto them, and that the king should have no damage.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Расчленение власти между 120: сатрапами и сосредоточение ее в руках трех главных архонтов облегчало не особенно расположенному к труду Дарию управление обширной монархиею. Одним из верховных князей был сделан Даниил. Возведением в эту должность он обязан и своей выдающейся мудрости, слух о которой мог дойти до Дария, а также событиям последней ночи Вавилона, - предсказанию о завоевании его мидянами и персами. Дарий возвышает лицо, возвестившее ему успех, т. е. лицо, по его понятиям, к нему расположенное. В новой должности Даниил не только оправдал доверие к себе царя, но за свою мудрость оказался в его глазах заслуживающим назначения на пост первого и полновластного правителя государства.
Adam Clarke: Commentary on the Bible - 1831
6:2: Three presidents - Each having forty of these presidents accountable to him for their administration.
Daniel was first - As being established over that part where was the seat of government. He was confirmed in his offices by Darius.
Albert Barnes: Notes on the Bible - 1834
6:2: And over these, three presidents - סרכין sâ rekı̂ yn. This word is found only in the plural. The etymology is uncertain, but its meaning is not doubtful. The word president expresses it with sufficient accuracy, denoting a high officer that presided over others. It is not improbable that these presided over distinct departments, corresponding somewhat to what are now called "secretaries" - as Secretaries of State, of the Treasury, of Foreign Affairs, etc., though this is not particularly specified.
Of whom Daniel was first - First in rank. This office he probably held from the rank which he was known to have occupied under the kings of Babylon, and on account of his reputation for ability and integrity.
That the princes might give accounts unto them - Be immediately responsible to them; the accounts of their own administration, and of the state of the empire.
And the king should have no damage - Either in the loss of Rev_enue, or in any maladministration of the affairs. Compare Ezr 4:13. "They pay not toll, tribute, and custom, and so thou shalt endamage the Rev_enue of the kings." The king was regarded as the source of all power, and as in fact the supreme proprietor of the realm, and any malfeasance or malversation in office was regarded as an injury to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: of: Dan 2:48, Dan 2:49, Dan 5:16, Dan 5:29; Sa1 2:30; Pro 3:16
that: Mat 18:23; Luk 16:2
and the: Ezr 4:22; Est 7:4; Pro 26:6; Luk 19:13-27; Co1 4:2
John Gill
6:2 And over these three presidents,.... To whom the hundred and twenty princes were accountable for their conduct, and to whom the people might apply for redress of grievances, if oppressed; perhaps the whole empire was divided into three greater parts, and each part had forty provinces in it, and over it a president or deputy of the king; to whom the princes of each province gave in the account of what they received for the king, and what use they made of it:
(of whom Daniel was the first:) or "one" (u), who was now an old man, having been about seventy years in Babylon, and had had a large experience of the affairs of civil government, being advanced in the times of Nebuchadnezzar to high posts; and very probably Darius had heard of the wisdom of Daniel before he came to the kingdom, as well as the king of Tyre, Ezek 28:3 and might be informed of his prediction of Belshazzar's death, and the change of the empire: and of Belshazzar's promise to make him the third ruler in the kingdom; and he might also himself observe in him an uncommon sagacity and fitness for business of this sort. Josephus (w) says, that Darius took Daniel with him into Media, and made him one of the three presidents; and indeed no mention is made in this history of the nobles of Babylon, but only of the Medes and Persians:
that the princes might give account unto them, and the king should have no damage: or loss in his revenues, through the fraud and bad management of the princes of the provinces; since they might be discovered and checked by the presidents, who were to audit their accounts: or, "have no trouble" (x); in looking over and passing the accounts of the princes.
(u) Sept.; "unus", V. L. Syr. Ar. Pagninus, Montanus, Piscator, Cocceius, Michaelis. (w) Antiqu. l. 10. c. 11. sect. 4. (x) , Sept.; "ne rex molestia afficeretur", Pagninus; "ut rex illo levaretur gravamine", Munster.
John Wesley
6:2 Daniel was first - Belshazzar's promise to Daniel was, that he should be the third ruler in the kingdom, Dan 5:7, Dan 5:16, Dan 5:29. The first was general of the army, the second president of the palace, the third of the land and provinces.
6:36:3: Եւ Դանիէլ առաւե՛լ էր քան զնոսա. զի հոգի առաւել գոյր ՚ի նմա[12163]. [12163] Օրինակ մի. Զի Հոգի Սուրբ առաւել։
3 Դանիէլը առաւելութիւն ունէր նրանց վրայ, որովհետեւ նրա մէջ աւելի բարձր հոգի կար,
3 Եւ Դանիէլ միւս հրամանատարներէն եւ կուսակալներէն նախապատիւ էր, վասն զի անոր վրայ գերազանց հոգի կար ու թագաւորը կը մտածէր զանիկա բոլոր թագաւորութեանը վրայ դնել։
Եւ Դանիէլ առաւել էր քան [93]զնոսա, զի հոգի առաւել գոյր ի նմա. եւ թագաւորն [94]կացոյց զնա ի վերայ ամենայն արքայութեան իւրոյ:

6:3: Եւ Դանիէլ առաւե՛լ էր քան զնոսա. զի հոգի առաւել գոյր ՚ի նմա[12163].
[12163] Օրինակ մի. Զի Հոգի Սուրբ առաւել։
3 Դանիէլը առաւելութիւն ունէր նրանց վրայ, որովհետեւ նրա մէջ աւելի բարձր հոգի կար,
3 Եւ Դանիէլ միւս հրամանատարներէն եւ կուսակալներէն նախապատիւ էր, վասն զի անոր վրայ գերազանց հոգի կար ու թագաւորը կը մտածէր զանիկա բոլոր թագաւորութեանը վրայ դնել։
zohrab-1805▾ eastern-1994▾ western am▾
6:36:3 Даниил превосходил прочих князей и сатрапов, потому что в нем был высокий дух, и царь помышлял уже поставить его над всем царством.
6:3 καὶ και and; even ἐπ᾿ επι in; on αὐτῶν αυτος he; him ἄνδρας ανηρ man; husband τρεῖς τρεις three ἡγουμένους ηγεομαι lead; consider αὐτῶν αυτος he; him καὶ και and; even Δανιηλ δανιηλ Daniēl; Thanil εἷς εις.1 one; unit ἦν ειμι be τῶν ο the τριῶν τρεις three ἀνδρῶν ανηρ man; husband
6:3 אֱדַ֨יִן֙ ʔᵉḏˈayin אֱדַיִן then דָּנִיֵּ֣אל dāniyyˈēl דָּנִיֵּאל Daniel דְּנָ֔ה dᵊnˈā דְּנָה this הֲוָ֣א hᵃwˈā הוה be מִתְנַצַּ֔ח miṯnaṣṣˈaḥ נצח shine עַל־ ʕal- עַל upon סָרְכַיָּ֖א sārᵊḵayyˌā סָרַךְ high official וַ wa וְ and אֲחַשְׁדַּרְפְּנַיָּ֑א ʔᵃḥašdarpᵊnayyˈā אֲחַשְׁדַּרְפַּן satrap כָּ kā כְּ like ל־ l- לְ to קֳבֵ֗ל qᵒvˈēl קֳבֵל opposite דִּ֣י dˈî דִּי [relative] ר֤וּחַ rˈûₐḥ רוּחַ wind יַתִּירָא֙ yattîrˌā יַתִּיר excessive בֵּ֔הּ bˈēh בְּ in וּ û וְ and מַלְכָּ֣א malkˈā מֶלֶךְ king עֲשִׁ֔ית ʕᵃšˈîṯ עשׁת intend לַ la לְ to הֲקָמוּתֵ֖הּ hᵃqāmûṯˌēh קום stand עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole מַלְכוּתָֽא׃ malᵊḵûṯˈā מַלְכוּ kingdom
6:3. igitur Danihel superabat omnes principes et satrapas quia spiritus Dei amplior erat in eoAnd Daniel excelled all the princes, and governors: because a greater spirit of God was in him.
3. Then this Daniel was distinguished above the presidents and the satraps, because an excellent spirit was in him; and the king thought to set him over the whole realm.
Then this Daniel was preferred above the presidents and princes, because an excellent spirit [was] in him; and the king thought to set him over the whole realm:

6:3 Даниил превосходил прочих князей и сатрапов, потому что в нем был высокий дух, и царь помышлял уже поставить его над всем царством.
6:3
καὶ και and; even
ἐπ᾿ επι in; on
αὐτῶν αυτος he; him
ἄνδρας ανηρ man; husband
τρεῖς τρεις three
ἡγουμένους ηγεομαι lead; consider
αὐτῶν αυτος he; him
καὶ και and; even
Δανιηλ δανιηλ Daniēl; Thanil
εἷς εις.1 one; unit
ἦν ειμι be
τῶν ο the
τριῶν τρεις three
ἀνδρῶν ανηρ man; husband
6:3
אֱדַ֨יִן֙ ʔᵉḏˈayin אֱדַיִן then
דָּנִיֵּ֣אל dāniyyˈēl דָּנִיֵּאל Daniel
דְּנָ֔ה dᵊnˈā דְּנָה this
הֲוָ֣א hᵃwˈā הוה be
מִתְנַצַּ֔ח miṯnaṣṣˈaḥ נצח shine
עַל־ ʕal- עַל upon
סָרְכַיָּ֖א sārᵊḵayyˌā סָרַךְ high official
וַ wa וְ and
אֲחַשְׁדַּרְפְּנַיָּ֑א ʔᵃḥašdarpᵊnayyˈā אֲחַשְׁדַּרְפַּן satrap
כָּ כְּ like
ל־ l- לְ to
קֳבֵ֗ל qᵒvˈēl קֳבֵל opposite
דִּ֣י dˈî דִּי [relative]
ר֤וּחַ rˈûₐḥ רוּחַ wind
יַתִּירָא֙ yattîrˌā יַתִּיר excessive
בֵּ֔הּ bˈēh בְּ in
וּ û וְ and
מַלְכָּ֣א malkˈā מֶלֶךְ king
עֲשִׁ֔ית ʕᵃšˈîṯ עשׁת intend
לַ la לְ to
הֲקָמוּתֵ֖הּ hᵃqāmûṯˌēh קום stand
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
מַלְכוּתָֽא׃ malᵊḵûṯˈā מַלְכוּ kingdom
6:3. igitur Danihel superabat omnes principes et satrapas quia spiritus Dei amplior erat in eo
And Daniel excelled all the princes, and governors: because a greater spirit of God was in him.
3. Then this Daniel was distinguished above the presidents and the satraps, because an excellent spirit was in him; and the king thought to set him over the whole realm.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:3: The king thought to set him over the whole realm - Intended to make him grand vizier or emir ul amrim. This partiality of the king made Daniel the object of the other presidents, and the grandees of the kingdom.
Albert Barnes: Notes on the Bible - 1834
6:3: Then this Daniel was preferred above the presidents and princes - That is, he was at their head, or was placed in rank and office over them. "Because an excellent spirit was in him." This may refer alike to his wisdom and his integrity - both of which would be necessary in such an office. It was an office of great difficulty and responsibility to manage the affairs of the empire in a proper manner, and required the talents of an accomplished statesman, and, at the same time, as it was an office where confidence was reposed by the sovereign, it demanded integrity. The word "excellent" (יתירא yattı̂ yrâ') means, properly, what hangs over, or which is abundant, or more than enough, and then anything that is very great, excellent, pre-eminent. Latin Vulgate, Spiritus Dei amplior - "the spirit of God more abundantly." Greek πνεῦμα περισσὸν pneuma perisson. It is not said here to what trial of his abilities and integrity Daniel was subjected before he was thus exalted, but it is not necessary to suppose that any such trial occurred at once, or immediately on the accession of Darius. Probably, as he was found in office as appointed by Belshazzar, he was continued by Darius, and as a result of his tried integrity was in due time exalted to the premiership. "And the king thought to set him over the whole realm."
The whole kingdom over which he presided, embracing Media, Persia, Babylonia, and all the dependent, conquered provinces. This shows that the princes referred to in Dan 6:1, were those which were appointed over Babylonia, since Daniel Dan 6:2 was already placed at the head of all these princes. Yet, in consequence of his talents and fidelity the king was meditating the important measure of placing him over the whole united kingdom as premier. That he should form such a purpose in regard to an officer so talented and faithful as Daniel was, is by no means improbable. The Greek of Theodotion renders this as if it were actually done - καὶ ὁ βασιλεὺς κατέστησεν ἀυτον, κ.τ.λ. kai ho basileus katestē sen auton, etc. - "And the king placed him over all his kingdom." But the Chaldee (אשׁית 'ă shı̂ yth) indicates rather a purpose or intention to do it; or rather, perhaps, that he was actually making arrangements to do this. Probably it was the fact that this design was perceived, and that the arrangements were actually commenced, that aroused the envy and the ill-will of his fellow-officers, and induced them to determine on his ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: was preferred: Pro 22:29
an: Dan 5:12, Dan 5:14, Dan 9:23; Gen 41:38-41; Neh 7:2; Pro 3:3, Pro 3:4, Pro 17:27; Ecc 2:13
thought: Intended to make him grand vizier or emiru l umra. Daniel had now been employed full sixty-five years as prime minister under the kings of Babylon; and was justly entitled, from his acknowledged wisdom, to this preference.
Geneva 1599
6:3 Then this Daniel (b) was preferred above the presidents and princes, because an excellent spirit [was] in him; and the king thought to set him over the whole realm.
(b) This heathen king preferred Daniel a stranger to all his nobles and those he was familiar with, because the graces of God were more excellent in him than in others.
John Gill
6:3 Then this Daniel was preferred above the presidents and princes,.... Not only above the princes, but the presidents, being the first of them, as before: or, "he was victorious above them" (y); he got more credit and applause than they did, being more exact, diligent, and laborious, faithful, and conscientious:
because an excellent spirit was in him; meaning not a spirit of grace, piety, and religion, which the Heathen king was no judge of, nor valued him for it, though it was in him; but a spirit of knowledge of civil affairs, and of prudence in managing them, and of integrity throughout the whole of his conduct:
and the king thought to set him over the whole realm; or, "wherefore the king thought" (z), &c.; because there was such a spirit in him, which so qualified him for public business, he began to think of abolishing his triumvirate of presidents, and making Daniel his viceroy over the whole empire, which very probably they had got some knowledge of; and this, as well as being above them, drew the envy of them on him, and put them upon the following scheme.
(y) "victorem se gerebat", Piscator, Michaelis. (z) "ideo rex", Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
6:3 Daniel was preferred--probably because of his having so wonderfully foretold the fall of Babylon. Hence the very expression used by the queen mother on that occasion (Dan 5:12) is here used, "because an excellent spirit was in him."
king thought to set him over the whole realm--Agreeing with Darius character, weak and averse to business, which he preferred to delegate to favorites. God overruled this to the good both of Daniel, and, through him, of His people.
6:46:4: եւ թագաւորն կացոյց զնա ՚ի վերայ ամենայն արքայութեան իւրոյ։ Եւ հրամատարքն եւ նախարարքն նախանձէին՝ եւ խնդրէին պատճառս զԴանիելէ. եւ ամենեւին պատճառս եւ յանցանս եւ բաղբաղայս ո՛չ գտանէին զնմանէ. քանզի հաւատարի՛մ էր[12164]։ [12164] Օրինակ մի. ՚Ի վերայ ամենայն թագաւորութեան իւրոյ... նախանձէին ընդ նա, եւ խնդ՛՛։
4 ուստի թագաւորը նրան նշանակեց կառավարիչ իր ողջ թագաւորութեան վրայ: Հրամանատարներն ու նախարարները նախանձում էին եւ առիթ էին փնտռում մեղադրելու Դանիէլին: Բայց ոչ մի առիթ, յանցանք եւ մեղք չէին գտնում, որովհետեւ նա հաւատարիմ էր:
4 Հրամանատարներն ու կուսակալները թագաւորութեանը գործերուն մէջ Դանիէլին դէմ գանգատելու պատճառ մը գտնել կը ջանային, բայց անոնք բնաւ պատճառ մը կամ չարութիւն մը չկրցան գտնել, վասն զի անիկա հաւատարիմ էր ու անոր վրայ բնաւ յանցանք մը կամ չարութիւն մը չգտնուեցաւ։
Եւ հրամատարքն եւ նախարարքն [95]նախանձէին, եւ`` խնդրէին պատճառս զԴանիելէ[96]. եւ ամենեւին պատճառս եւ յանցանս [97]եւ բաղբաղայս`` ոչ գտանէին զնմանէ, քանզի հաւատարիմ [98]էր:

6:4: եւ թագաւորն կացոյց զնա ՚ի վերայ ամենայն արքայութեան իւրոյ։ Եւ հրամատարքն եւ նախարարքն նախանձէին՝ եւ խնդրէին պատճառս զԴանիելէ. եւ ամենեւին պատճառս եւ յանցանս եւ բաղբաղայս ո՛չ գտանէին զնմանէ. քանզի հաւատարի՛մ էր[12164]։
[12164] Օրինակ մի. ՚Ի վերայ ամենայն թագաւորութեան իւրոյ... նախանձէին ընդ նա, եւ խնդ՛՛։
4 ուստի թագաւորը նրան նշանակեց կառավարիչ իր ողջ թագաւորութեան վրայ: Հրամանատարներն ու նախարարները նախանձում էին եւ առիթ էին փնտռում մեղադրելու Դանիէլին: Բայց ոչ մի առիթ, յանցանք եւ մեղք չէին գտնում, որովհետեւ նա հաւատարիմ էր:
4 Հրամանատարներն ու կուսակալները թագաւորութեանը գործերուն մէջ Դանիէլին դէմ գանգատելու պատճառ մը գտնել կը ջանային, բայց անոնք բնաւ պատճառ մը կամ չարութիւն մը չկրցան գտնել, վասն զի անիկա հաւատարիմ էր ու անոր վրայ բնաւ յանցանք մը կամ չարութիւն մը չգտնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:46:4 Тогда князья и сатрапы начали искать предлога к обвинению Даниила по управлению царством; но никакого предлога и погрешностей не могли найти, потому что он был верен, и никакой погрешности или вины не оказывалось в нем.
6:4 ὑπὲρ υπερ over; for πάντας πας all; every ἔχων εχω have; hold ἐξουσίαν εξουσια authority; influence ἐν εν in τῇ ο the βασιλείᾳ βασιλεια realm; kingdom καὶ και and; even Δανιηλ δανιηλ Daniēl; Thanil ἦν ειμι be ἐνδεδυμένος ενδυω dress in; wear πορφύραν πορφυρα purple καὶ και and; even μέγας μεγας great; loud καὶ και and; even ἔνδοξος ενδοξος glorious ἔναντι εναντι next to; in the presence of Δαρείου δαρειος the βασιλέως βασιλευς monarch; king καθότι καθοτι in that ἦν ειμι be ἔνδοξος ενδοξος glorious καὶ και and; even ἐπιστήμων επιστημων expert καὶ και and; even συνετός συνετος comprehending; intelligent καὶ και and; even πνεῦμα πνευμα spirit; wind ἅγιον αγιος holy ἐν εν in αὐτῷ αυτος he; him καὶ και and; even εὐοδούμενος ευοδοω prosper ἐν εν in ταῖς ο the πραγματείαις πραγματεια practicality τοῦ ο the βασιλέως βασιλευς monarch; king αἷς ος who; what ἔπρασσε πρασσω act; enact τότε τοτε at that ὁ ο the βασιλεὺς βασιλευς monarch; king ἐβουλεύσατο βουλευω intend; deliberate καταστῆσαι καθιστημι establish; appoint τὸν ο the Δανιηλ δανιηλ Daniēl; Thanil ἐπὶ επι in; on πάσης πας all; every τῆς ο the βασιλείας βασιλεια realm; kingdom αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the δύο δυο two ἄνδρας ανηρ man; husband οὓς ος who; what κατέστησε καθιστημι establish; appoint μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even σατράπας σατραπης hundred εἴκοσι εικοσι twenty ἑπτά επτα seven
6:4 אֱדַ֨יִן ʔᵉḏˌayin אֱדַיִן then סָֽרְכַיָּ֜א sˈārᵊḵayyˈā סָרַךְ high official וַ wa וְ and אֲחַשְׁדַּרְפְּנַיָּ֗א ʔᵃḥašdarpᵊnayyˈā אֲחַשְׁדַּרְפַּן satrap הֲוֹ֨ו hᵃwˌô הוה be בָעַ֧יִן vāʕˈayin בעה seek עִלָּ֛ה ʕillˈā עִלָּה pretext לְ lᵊ לְ to הַשְׁכָּחָ֥ה haškāḥˌā שׁכח find לְ lᵊ לְ to דָנִיֵּ֖אל ḏāniyyˌēl דָּנִיֵּאל Daniel מִ mi מִן from צַּ֣ד ṣṣˈaḏ צַד side מַלְכוּתָ֑א malᵊḵûṯˈā מַלְכוּ kingdom וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עִלָּ֨ה ʕillˌā עִלָּה pretext וּ û וְ and שְׁחִיתָ֜ה šᵊḥîṯˈā שׁחת spoil לָא־ lā- לָא not יָכְלִ֣ין yoḵlˈîn יכל be able לְ lᵊ לְ to הַשְׁכָּחָ֗ה haškāḥˈā שׁכח find כָּ kā כְּ like ל־ l- לְ to קֳבֵל֙ qᵒvˌēl קֳבֵל opposite דִּֽי־ dˈî- דִּי [relative] מְהֵימַ֣ן mᵊhêmˈan אמן be steady ה֔וּא hˈû הוּא he וְ wᵊ וְ and כָל־ ḵol- כֹּל whole שָׁלוּ֙ šālˌû שָׁלוּ negligence וּ û וְ and שְׁחִיתָ֔ה šᵊḥîṯˈā שׁחת spoil לָ֥א lˌā לָא not הִשְׁתְּכַ֖חַת hištᵊḵˌaḥaṯ שׁכח find עֲלֹֽוהִי׃ ʕᵃlˈôhî עַל upon
6:4. porro rex cogitabat constituere eum super omne regnum unde principes et satrapae quaerebant occasionem ut invenirent Daniheli ex latere regni nullamque causam et suspicionem repperire potuerunt eo quod fidelis esset et omnis culpa et suspicio non inveniretur in eoAnd the king thought to set him over all the kingdom; whereupon the princes, and the governors, sought to find occasion against Daniel, with regard to the king: and they could find no cause, nor suspicion, because he was faithful, and no fault, nor suspicion was found in him.
4. Then the presidents and the satraps sought to find occasion against Daniel as touching the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him.
Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he [was] faithful, neither was there any error or fault found in him:

6:4 Тогда князья и сатрапы начали искать предлога к обвинению Даниила по управлению царством; но никакого предлога и погрешностей не могли найти, потому что он был верен, и никакой погрешности или вины не оказывалось в нем.
6:4
ὑπὲρ υπερ over; for
πάντας πας all; every
ἔχων εχω have; hold
ἐξουσίαν εξουσια authority; influence
ἐν εν in
τῇ ο the
βασιλείᾳ βασιλεια realm; kingdom
καὶ και and; even
Δανιηλ δανιηλ Daniēl; Thanil
ἦν ειμι be
ἐνδεδυμένος ενδυω dress in; wear
πορφύραν πορφυρα purple
καὶ και and; even
μέγας μεγας great; loud
καὶ και and; even
ἔνδοξος ενδοξος glorious
ἔναντι εναντι next to; in the presence of
Δαρείου δαρειος the
βασιλέως βασιλευς monarch; king
καθότι καθοτι in that
ἦν ειμι be
ἔνδοξος ενδοξος glorious
καὶ και and; even
ἐπιστήμων επιστημων expert
καὶ και and; even
συνετός συνετος comprehending; intelligent
καὶ και and; even
πνεῦμα πνευμα spirit; wind
ἅγιον αγιος holy
ἐν εν in
αὐτῷ αυτος he; him
καὶ και and; even
εὐοδούμενος ευοδοω prosper
ἐν εν in
ταῖς ο the
πραγματείαις πραγματεια practicality
τοῦ ο the
βασιλέως βασιλευς monarch; king
αἷς ος who; what
ἔπρασσε πρασσω act; enact
τότε τοτε at that
ο the
βασιλεὺς βασιλευς monarch; king
ἐβουλεύσατο βουλευω intend; deliberate
καταστῆσαι καθιστημι establish; appoint
τὸν ο the
Δανιηλ δανιηλ Daniēl; Thanil
ἐπὶ επι in; on
πάσης πας all; every
τῆς ο the
βασιλείας βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
καὶ και and; even
τοὺς ο the
δύο δυο two
ἄνδρας ανηρ man; husband
οὓς ος who; what
κατέστησε καθιστημι establish; appoint
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
σατράπας σατραπης hundred
εἴκοσι εικοσι twenty
ἑπτά επτα seven
6:4
אֱדַ֨יִן ʔᵉḏˌayin אֱדַיִן then
סָֽרְכַיָּ֜א sˈārᵊḵayyˈā סָרַךְ high official
וַ wa וְ and
אֲחַשְׁדַּרְפְּנַיָּ֗א ʔᵃḥašdarpᵊnayyˈā אֲחַשְׁדַּרְפַּן satrap
הֲוֹ֨ו hᵃwˌô הוה be
בָעַ֧יִן vāʕˈayin בעה seek
עִלָּ֛ה ʕillˈā עִלָּה pretext
לְ lᵊ לְ to
הַשְׁכָּחָ֥ה haškāḥˌā שׁכח find
לְ lᵊ לְ to
דָנִיֵּ֖אל ḏāniyyˌēl דָּנִיֵּאל Daniel
מִ mi מִן from
צַּ֣ד ṣṣˈaḏ צַד side
מַלְכוּתָ֑א malᵊḵûṯˈā מַלְכוּ kingdom
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עִלָּ֨ה ʕillˌā עִלָּה pretext
וּ û וְ and
שְׁחִיתָ֜ה šᵊḥîṯˈā שׁחת spoil
לָא־ lā- לָא not
יָכְלִ֣ין yoḵlˈîn יכל be able
לְ lᵊ לְ to
הַשְׁכָּחָ֗ה haškāḥˈā שׁכח find
כָּ כְּ like
ל־ l- לְ to
קֳבֵל֙ qᵒvˌēl קֳבֵל opposite
דִּֽי־ dˈî- דִּי [relative]
מְהֵימַ֣ן mᵊhêmˈan אמן be steady
ה֔וּא hˈû הוּא he
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
שָׁלוּ֙ šālˌû שָׁלוּ negligence
וּ û וְ and
שְׁחִיתָ֔ה šᵊḥîṯˈā שׁחת spoil
לָ֥א lˌā לָא not
הִשְׁתְּכַ֖חַת hištᵊḵˌaḥaṯ שׁכח find
עֲלֹֽוהִי׃ ʕᵃlˈôhî עַל upon
6:4. porro rex cogitabat constituere eum super omne regnum unde principes et satrapae quaerebant occasionem ut invenirent Daniheli ex latere regni nullamque causam et suspicionem repperire potuerunt eo quod fidelis esset et omnis culpa et suspicio non inveniretur in eo
And the king thought to set him over all the kingdom; whereupon the princes, and the governors, sought to find occasion against Daniel, with regard to the king: and they could find no cause, nor suspicion, because he was faithful, and no fault, nor suspicion was found in him.
4. Then the presidents and the satraps sought to find occasion against Daniel as touching the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Дарий, очевидно, не скрывал от приближенных своего намерения (ст. 3). И это обстоятельство вызвало в недоброжелателях Даниила зависть, а она породила желание погубить его, избавиться от счастливого соперника. Но государственная деятельность пророка не давала материала для обвинений: он был слишком честен и бескорыстен. Ввиду этого, враги решили использовать для своих целей его религиозные убеждения и, действительно, использовали.
Adam Clarke: Commentary on the Bible - 1831
6:4: Sought to find occasion against Daniel - But they found no blemish in his administration, for he was faithful to his king: this was a virtue. But he was also faithful to his God: this they hoped to construe into a crime, and make it the cause of his ruin.
Albert Barnes: Notes on the Bible - 1834
6:4: Then the presidents and princes sought to find occasion against Daniel - The word rendered "occasion" (עלה ‛ illâ h) means a pretext or pretence. "The Arabs use the word of any business or affair which serves as a cause or pretext for neglecting another business." - Gesenius, Lexicon The meaning is, that they sought to find some plausible pretext or reason in respect to Daniel, by which the contemplated appointment might be pRev_ented, and by which he might be effectually humbled. No one who is acquainted with the intrigues of cabinets and courts can have any doubts as to the probability of what is here stated. Nothing has been more common in the world than intrigues of this kind to humble a rival, and to bring down those who are meritorious to a state of degradation. The cause of the plot here laid seems to have been mere envy and jealousy - and perhaps the consideration that Daniel was a foreigner, and was one of a despised people held in captivity. "Concerning the kingdom." In respect to the administration of the kingdom. They sought to find evidence of malversation in office, or abuse of power, or attempts at personal aggrandizement, or inattention to the duties of the office. This is literally "from the side of the kingdom;" and the meaning is, that the accusation was sought in that quarter, or in that respect. No other charge would be likely to be effectual, except one which pertained to maladministration in office.
But they could find none occasion nor fault - This is an honorable testimony to the fidelity of Daniel, and to the uprightness of his character. If there had been any malversation in office, it would have been detected by these men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: Cir, am 3467, bc 537
sought: Dan 3:8; Gen 43:18; Jdg 14:4; Psa 37:12, Psa 37:13, Psa 37:32, Psa 37:33; Pro 29:27; Ecc 4:4; Jer 18:18, Jer 18:23, Jer 20:10; Mat 26:4, Mat 27:18; Luk 20:20, Luk 22:2
but: Sa1 18:14, Sa1 19:4, Sa1 19:5, Sa1 22:14; Luk 23:14, Luk 23:15; Joh 19:4; Co2 11:12; Phi 2:15; Ti1 5:14; Tit 2:8; Pe1 2:12, Pe1 3:16, Pe1 4:14-16
Geneva 1599
6:4 Then the presidents and princes (c) sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he [was] faithful, neither was there any error or fault found in him.
(c) Thus the wicked cannot abide the graces of God in others, but seek by every occasion to deface them: therefore against such assaults there is no better remedy than to walk upright in the fear of God, and to have a good conscience.
John Gill
6:4 Then the presidents and princes sought to find occasion against Daniel concerning the kingdom,.... Concerning the management of the affairs of the kingdom, he being prime minister of state; the presidents and princes joined together in this inquiry; the princes, because Daniel was so strict and exact in looking into their accounts, that no fraudulent measures were taken to cheat the king of his revenue; and the presidents, because he was preferred above them:
but they could find none occasion nor fault; or "corruption" (a), that he had been guilty of any mis-administration, or any corrupt practices:
forasmuch as he was faithful, neither was there any error or fault found in him; no mistake in his accounts; no blunder in his management of things; nothing done amiss, neither wilfully, nor through ignorance, negligence, or inadvertence; so faithful and upright, so prudent and discreet, so exact and careful, that the most watchful observers of him, and these envious, and his most implacable enemies, could find no fault in him, or anything, or the colour of it, to ground an accusation upon.
(a) "corruptela", Pagninus, Montanus, Cocceius, Michaelis; "corruptionem", Gejerus.
John Wesley
6:4 Concerning the kingdom - And so to have made him guilty of treason, or other high misdemeanors, in the king's business.
Robert Jamieson, A. R. Fausset and David Brown
6:4 occasion . . . concerning the kingdom--pretext for accusation in his administration (Eccles 4:4).
6:56:5: Եւ ասեն հրամատարքն. Չգտանեմք ուստեք պատճառս զԴանիելէ, բայց եթէ յօրէնս Աստուծոյ իւրոյ։
5 Հրամանատարներն ասացին. «Մենք Դանիէլի դէմ ոչ մի այլ բանում առիթ չենք գտնի, բացի նրա Աստծու օրէնքներից»:
5 Ուստի այս մարդիկը ըսին. «Մենք այս Դանիէլին դէմ ամենեւին գանգատելու պատճառ մը պիտի չգտնենք, մինչեւ որ անոր Աստուծոյն օրէնքին կապուած բան մը գտնենք»։
Եւ ասեն հրամանատարքն``. չգտանեմք ուստեք պատճառս զԴանիելէ, բայց եթէ յօրէնս Աստուծոյ իւրոյ:

6:5: Եւ ասեն հրամատարքն. Չգտանեմք ուստեք պատճառս զԴանիելէ, բայց եթէ յօրէնս Աստուծոյ իւրոյ։
5 Հրամանատարներն ասացին. «Մենք Դանիէլի դէմ ոչ մի այլ բանում առիթ չենք գտնի, բացի նրա Աստծու օրէնքներից»:
5 Ուստի այս մարդիկը ըսին. «Մենք այս Դանիէլին դէմ ամենեւին գանգատելու պատճառ մը պիտի չգտնենք, մինչեւ որ անոր Աստուծոյն օրէնքին կապուած բան մը գտնենք»։
zohrab-1805▾ eastern-1994▾ western am▾
6:56:5 И эти люди сказали: не найти нам предлога против Даниила, если мы не найдем его против него в законе Бога его.
6:5 ὅτε οτε when δὲ δε though; while ἐβουλεύσατο βουλευω intend; deliberate ὁ ο the βασιλεὺς βασιλευς monarch; king καταστῆσαι καθιστημι establish; appoint τὸν ο the Δανιηλ δανιηλ Daniēl; Thanil ἐπὶ επι in; on πάσης πας all; every τῆς ο the βασιλείας βασιλεια realm; kingdom αὐτοῦ αυτος he; him τότε τοτε at that βουλὴν βουλη intent καὶ και and; even γνώμην γνωμη resolve ἐβουλεύσαντο βουλευω intend; deliberate ἐν εν in ἑαυτοῖς εαυτου of himself; his own οἱ ο the δύο δυο two νεανίσκοι νεανισκος young man πρὸς προς to; toward ἀλλήλους αλληλων one another λέγοντες λεγω tell; declare ἐπεὶ επει since; otherwise οὐδεμίαν ουδεις no one; not one ἁμαρτίαν αμαρτια sin; fault οὐδὲ ουδε not even; neither ἄγνοιαν αγνοια ignorance ηὕρισκον ευρισκω find κατὰ κατα down; by τοῦ ο the Δανιηλ δανιηλ Daniēl; Thanil περὶ περι about; around ἧς ος who; what κατηγορήσουσιν κατηγορεω accuse αὐτοῦ αυτος he; him πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king
6:5 אֱ֠דַיִן ʔᵉḏayˌin אֱדַיִן then גֻּבְרַיָּ֤א guvrayyˈā גְּבַר man אִלֵּךְ֙ ʔillēḵ אִלֵּךְ these אָֽמְרִ֔ין ʔˈāmᵊrˈîn אמר say דִּ֣י dˈî דִּי [relative] לָ֧א lˈā לָא not נְהַשְׁכַּ֛ח nᵊhaškˈaḥ שׁכח find לְ lᵊ לְ to דָנִיֵּ֥אל ḏāniyyˌēl דָּנִיֵּאל Daniel דְּנָ֖ה dᵊnˌā דְּנָה this כָּל־ kol- כֹּל whole עִלָּ֑א ʕillˈā עִלָּה pretext לָהֵ֕ן lāhˈēn לָהֵן but הַשְׁכַּ֥חְנָֽה haškˌaḥnˈā שׁכח find עֲלֹ֖והִי ʕᵃlˌôhî עַל upon בְּ bᵊ בְּ in דָ֥ת ḏˌāṯ דָּת law אֱלָהֵֽהּ׃ ס ʔᵉlāhˈēh . s אֱלָהּ god
6:5. dixerunt ergo viri illi non inveniemus Daniheli huic aliquam occasionem nisi forte in lege Dei suiThen these men said: We shall not find any occasion against this Daniel, unless perhaps concerning the law of his God.
5. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.
Then said these men, We shall not find any occasion against this Daniel, except we find [it] against him concerning the law of his God:

6:5 И эти люди сказали: не найти нам предлога против Даниила, если мы не найдем его против него в законе Бога его.
6:5
ὅτε οτε when
δὲ δε though; while
ἐβουλεύσατο βουλευω intend; deliberate
ο the
βασιλεὺς βασιλευς monarch; king
καταστῆσαι καθιστημι establish; appoint
τὸν ο the
Δανιηλ δανιηλ Daniēl; Thanil
ἐπὶ επι in; on
πάσης πας all; every
τῆς ο the
βασιλείας βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
τότε τοτε at that
βουλὴν βουλη intent
καὶ και and; even
γνώμην γνωμη resolve
ἐβουλεύσαντο βουλευω intend; deliberate
ἐν εν in
ἑαυτοῖς εαυτου of himself; his own
οἱ ο the
δύο δυο two
νεανίσκοι νεανισκος young man
πρὸς προς to; toward
ἀλλήλους αλληλων one another
λέγοντες λεγω tell; declare
ἐπεὶ επει since; otherwise
οὐδεμίαν ουδεις no one; not one
ἁμαρτίαν αμαρτια sin; fault
οὐδὲ ουδε not even; neither
ἄγνοιαν αγνοια ignorance
ηὕρισκον ευρισκω find
κατὰ κατα down; by
τοῦ ο the
Δανιηλ δανιηλ Daniēl; Thanil
περὶ περι about; around
ἧς ος who; what
κατηγορήσουσιν κατηγορεω accuse
αὐτοῦ αυτος he; him
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
6:5
אֱ֠דַיִן ʔᵉḏayˌin אֱדַיִן then
גֻּבְרַיָּ֤א guvrayyˈā גְּבַר man
אִלֵּךְ֙ ʔillēḵ אִלֵּךְ these
אָֽמְרִ֔ין ʔˈāmᵊrˈîn אמר say
דִּ֣י dˈî דִּי [relative]
לָ֧א lˈā לָא not
נְהַשְׁכַּ֛ח nᵊhaškˈaḥ שׁכח find
לְ lᵊ לְ to
דָנִיֵּ֥אל ḏāniyyˌēl דָּנִיֵּאל Daniel
דְּנָ֖ה dᵊnˌā דְּנָה this
כָּל־ kol- כֹּל whole
עִלָּ֑א ʕillˈā עִלָּה pretext
לָהֵ֕ן lāhˈēn לָהֵן but
הַשְׁכַּ֥חְנָֽה haškˌaḥnˈā שׁכח find
עֲלֹ֖והִי ʕᵃlˌôhî עַל upon
בְּ bᵊ בְּ in
דָ֥ת ḏˌāṯ דָּת law
אֱלָהֵֽהּ׃ ס ʔᵉlāhˈēh . s אֱלָהּ god
6:5. dixerunt ergo viri illi non inveniemus Daniheli huic aliquam occasionem nisi forte in lege Dei sui
Then these men said: We shall not find any occasion against this Daniel, unless perhaps concerning the law of his God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:5: We shall not find any occasion ... - We shall not find any pretext or any cause by which he may be humbled and degraded. They were satisfied of his integrity, and they saw it was vain to hope to accomplish their purposes by any attack on his moral character, or any charge against him in respect to the manner in which he had discharged the duties of his office.
Except we find it against him concerning the law of his God - Unless it be in respect to his religion; unless we can so construe his known conscientiousness in regard to his religion as to make that a proof of his unwillingness to obey the king. It occurred to them that such was his well-understood faithfulness in his religious duties, and his conscientiousness, that they might expect that, whatever should occur, he would be found true to his God, and that this might be a basis of calculation in any measure they might propose for his downfall. His habits seem to have been well understood, and his character was so fixed that they could proceed on this as a settled matter in their plans against him. The only question was, how to construe his conduct in this respect as criminal, or how to make the king listen to any accusation against him on this account, for his religious views were well known when he was appointed to office; the worship of the God of Daniel was not prohibited by the laws of the realm, and it would not be easy to procure a law directly and avowedly prohibiting that.
It is not probable that the king would have consented to pass such a law directly proposed - a law which would have been so likely to produce disturbance, and when no plausible ground could have been alleged for it. There was another method, however, which suggested itself to these crafty counselors - which was, while they did not seem to aim absolutely and directly to have that worship prohibited, to approach the king with a proposal that would be flattering to his vanity, and that, perhaps, might be suggested as a test question, showing the degree of esteem in which he was held in the empire, and the willingness of his subjects to obey him. By proposing a law that, for a limited period, no one should be allowed to present a petition of any kind to anyone except to the king himself, the object would be accomplished. A vain monarch could be pRev_ailed on to pass such a law, and this could be represented to him as a measure not improper in order to test his subjects as to their willingness to show him respect and obedience; and at the same time it would be certain to effect the purpose against Daniel - for they had no doubt that he would adhere steadfastly to the principles of his religion, and to his well-known habits of worship. This plan was, therefore, crafty in the extreme, and was the highest tribute that could be paid to Daniel. It would be well if the religious character and the fixed habits of all who profess religion were so well understood that it was absolutely certain that no accusation could lie against them on any other ground, but that their adherence to their religious principles could be calculated on as a basis of action, whatever might be the consequences.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: Sa1 24:17; Est 3:8; Joh 19:6, Joh 19:7; Act 24:13-16, Act 24:20, Act 24:21
John Gill
6:5 Then said these men,.... To one another:
we shall not find any occasion against this Daniel; whom they speak of with great disdain and contempt, calling him this Daniel, this fellow, though in the highest post in the kingdom:
except we find it against him concerning the law of his God; about his religion; not that they thought he would be prevailed upon to break the law of his God in any respect; but they knew he was tenacious of the Jewish religion, and of all the laws, rites, and ceremonies of it; if therefore they could get an act passed, and signed by the king, which would any ways affect his religion, or any branch of it, or prohibit the performance of it for any time, they hoped to get an advantage of him, knowing that he would not on any consideration forsake or neglect that; which being said by his enemies was greatly to his honour.
Robert Jamieson, A. R. Fausset and David Brown
6:5 It is the highest testimony to a godly man's walk, when his most watchful enemies can find no ground of censure save in that he walks according to the law of God even where it opposes the ways of the world.
6:66:6: Յայնժամ հրամատարքն եւ նախարարքն կացին առաջի թագաւորին՝ եւ ասեն ցնա. Դարե՛հ արքայ՝ յաւիտեա՛ն կեաց։
6 Այն ժամանակ հրամանատարներն ու նախարարները կանգնեցին թագաւորի առաջ եւ ասացին նրան. «Դարե՛հ արքայ, թող կեանքդ յաւիտեան լինի.
6 Այն ատեն հրամանատարներն ու կուսակալները թագաւորին քով հաւաքուեցան ու անոր այսպէս ըսին.
Յայնժամ հրամանատարքն եւ նախարարքն [99]կացին առաջի թագաւորին, եւ ասեն ցնա.`` Դարեհ արքայ, յաւիտեան կեաց:

6:6: Յայնժամ հրամատարքն եւ նախարարքն կացին առաջի թագաւորին՝ եւ ասեն ցնա. Դարե՛հ արքայ՝ յաւիտեա՛ն կեաց։
6 Այն ժամանակ հրամանատարներն ու նախարարները կանգնեցին թագաւորի առաջ եւ ասացին նրան. «Դարե՛հ արքայ, թող կեանքդ յաւիտեան լինի.
6 Այն ատեն հրամանատարներն ու կուսակալները թագաւորին քով հաւաքուեցան ու անոր այսպէս ըսին.
zohrab-1805▾ eastern-1994▾ western am▾
6:66:6 Тогда эти князья и сатрапы приступили к царю и так сказали ему: царь Дарий! вовеки живи!
6:6 καὶ και and; even εἶπαν επω say; speak δεῦτε δευτε come on στήσωμεν ιστημι stand; establish ὁρισμὸν ορισμος down; by ἑαυτῶν εαυτου of himself; his own ὅτι οτι since; that πᾶς πας all; every ἄνθρωπος ανθρωπος person; human οὐκ ου not ἀξιώσει αξιοω deem worthy; consider worthwhile ἀξίωμα αξιωμα and; even οὐ ου not μὴ μη not εὔξηται ευχομαι wish; make εὐχὴν ευχη wish; vow ἀπὸ απο from; away παντὸς πας all; every θεοῦ θεος God ἕως εως till; until ἡμερῶν ημερα day τριάκοντα τριακοντα thirty ἀλλ᾿ αλλα but ἢ η or; than παρὰ παρα from; by Δαρείου δαρειος the βασιλέως βασιλευς monarch; king εἰ ει if; whether δὲ δε though; while μή μη not ἀποθανεῖται αποθνησκω die ἵνα ινα so; that ἡττήσωσι ητταω defeat τὸν ο the Δανιηλ δανιηλ Daniēl; Thanil ἐναντίον εναντιον next to; before τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even ῥιφῇ ριπτω fling; disperse εἰς εις into; for τὸν ο the λάκκον λακκος the λεόντων λεων lion ᾔδεισαν οιδα aware γὰρ γαρ for ὅτι οτι since; that Δανιηλ δανιηλ Daniēl; Thanil προσεύχεται προσευχομαι pray καὶ και and; even δεῖται δεω bind; tie κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God αὐτοῦ αυτος he; him τρὶς τρις three times τῆς ο the ἡμέρας ημερα day
6:6 אֱ֠דַיִן ʔᵉḏayˌin אֱדַיִן then סָרְכַיָּ֤א sārᵊḵayyˈā סָרַךְ high official וַ wa וְ and אֲחַשְׁדַּרְפְּנַיָּא֙ ʔᵃḥašdarpᵊnayyˌā אֲחַשְׁדַּרְפַּן satrap אִלֵּ֔ן ʔillˈēn אִלֵּין these הַרְגִּ֖שׁוּ hargˌišû רגשׁ tremble עַל־ ʕal- עַל upon מַלְכָּ֑א malkˈā מֶלֶךְ king וְ wᵊ וְ and כֵן֙ ḵˌēn כֵּן thus אָמְרִ֣ין ʔomrˈîn אמר say לֵ֔הּ lˈēh לְ to דָּרְיָ֥וֶשׁ doryˌāweš דָּרְיָוֶשׁ Darius מַלְכָּ֖א malkˌā מֶלֶךְ king לְ lᵊ לְ to עָלְמִ֥ין ʕolmˌîn עָלַם eternity חֱיִֽי׃ ḥᵉʸˈî חיה live
6:6. tunc principes et satrapae subripuerunt regi et sic locuti sunt ei Darie rex in aeternum viveThen the princes, and the governors, craftily suggested to the king, and spoke thus unto him: King Darius, live for ever:
6. Then these presidents and satraps assembled together to the king, and said thus unto him, King Darius, live for ever.
Then these presidents and princes assembled together to the king, and said thus unto him, King Darius, live for ever:

6:6 Тогда эти князья и сатрапы приступили к царю и так сказали ему: царь Дарий! вовеки живи!
6:6
καὶ και and; even
εἶπαν επω say; speak
δεῦτε δευτε come on
στήσωμεν ιστημι stand; establish
ὁρισμὸν ορισμος down; by
ἑαυτῶν εαυτου of himself; his own
ὅτι οτι since; that
πᾶς πας all; every
ἄνθρωπος ανθρωπος person; human
οὐκ ου not
ἀξιώσει αξιοω deem worthy; consider worthwhile
ἀξίωμα αξιωμα and; even
οὐ ου not
μὴ μη not
εὔξηται ευχομαι wish; make
εὐχὴν ευχη wish; vow
ἀπὸ απο from; away
παντὸς πας all; every
θεοῦ θεος God
ἕως εως till; until
ἡμερῶν ημερα day
τριάκοντα τριακοντα thirty
ἀλλ᾿ αλλα but
η or; than
παρὰ παρα from; by
Δαρείου δαρειος the
βασιλέως βασιλευς monarch; king
εἰ ει if; whether
δὲ δε though; while
μή μη not
ἀποθανεῖται αποθνησκω die
ἵνα ινα so; that
ἡττήσωσι ητταω defeat
τὸν ο the
Δανιηλ δανιηλ Daniēl; Thanil
ἐναντίον εναντιον next to; before
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
ῥιφῇ ριπτω fling; disperse
εἰς εις into; for
τὸν ο the
λάκκον λακκος the
λεόντων λεων lion
ᾔδεισαν οιδα aware
γὰρ γαρ for
ὅτι οτι since; that
Δανιηλ δανιηλ Daniēl; Thanil
προσεύχεται προσευχομαι pray
καὶ και and; even
δεῖται δεω bind; tie
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
αὐτοῦ αυτος he; him
τρὶς τρις three times
τῆς ο the
ἡμέρας ημερα day
6:6
אֱ֠דַיִן ʔᵉḏayˌin אֱדַיִן then
סָרְכַיָּ֤א sārᵊḵayyˈā סָרַךְ high official
וַ wa וְ and
אֲחַשְׁדַּרְפְּנַיָּא֙ ʔᵃḥašdarpᵊnayyˌā אֲחַשְׁדַּרְפַּן satrap
אִלֵּ֔ן ʔillˈēn אִלֵּין these
הַרְגִּ֖שׁוּ hargˌišû רגשׁ tremble
עַל־ ʕal- עַל upon
מַלְכָּ֑א malkˈā מֶלֶךְ king
וְ wᵊ וְ and
כֵן֙ ḵˌēn כֵּן thus
אָמְרִ֣ין ʔomrˈîn אמר say
לֵ֔הּ lˈēh לְ to
דָּרְיָ֥וֶשׁ doryˌāweš דָּרְיָוֶשׁ Darius
מַלְכָּ֖א malkˌā מֶלֶךְ king
לְ lᵊ לְ to
עָלְמִ֥ין ʕolmˌîn עָלַם eternity
חֱיִֽי׃ ḥᵉʸˈî חיה live
6:6. tunc principes et satrapae subripuerunt regi et sic locuti sunt ei Darie rex in aeternum vive
Then the princes, and the governors, craftily suggested to the king, and spoke thus unto him: King Darius, live for ever:
6. Then these presidents and satraps assembled together to the king, and said thus unto him, King Darius, live for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. При знакомстве с жизнью пророка сановники были уверены, что он ни при каких обстоятельствах не изменит своей религии и ее требованиям. Проектируемый же ими закон требовал отречения от нее. Даниил, рассуждали его враги, закона не исполнит и потому должен будет погибнуть. Придуманный сатрапами указ возводил царя на степень божества, - обязывал всех подданных молиться ему, как Богу. Странный на первый взгляд, он в действительности исторически верен, - вполне соответствует религиозным воззрениям мидян, допускавшим обоготворение царской личности. Подобно персам, они считали своих царей за богов - воплотителей Агура-Мазды и потому воздавали им божеские почести. Так о Дарие Гистаспе известно, что, когда он выходил из дворца, придворные служители воскуряли пред ним благовонным ладаном. Равным образом и цари, усвоив подобный взгляд, старались выдавать себя за недоступных, незримых простым смертным небожителей. По рассказу, напр., Геродота, мидийский царь Дейок запретил являться к себе своим подданным, скрывался от глаз народа для того, чтобы подданные, не видя его, признавали его высшим божественным существом. Право видеть лицо царя принадлежало только семи высшим сановникам. Исторически верен указ и во второй половине, - в осуждении ослушников на растерзание львам. Как видно из ассиро-вавилонских надписей, это был один из обычных в Ассирии и Вавилоне способов казни.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Then these presidents and princes assembled together to the king, and said thus unto him, King Darius, live for ever. 7 All the presidents of the kingdom, the governors, and the princes, the counsellors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, he shall be cast into the den of lions. 8 Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not. 9 Wherefore king Darius signed the writing and the decree. 10 Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
Daniel's adversaries could have no advantage against him from any law now in being; they therefore contrive a new law, by which they hope to ensnare him, and in a matter in which they knew they should be sure of him; and such was his fidelity to his God that they gained their point. Here is,
I. Darius's impious law. I call it Darius's, because he gave the royal assent to it, and otherwise it would not have been of force; but it was not properly his: he contrived it not, and was perfectly wheedled to consent to it. The presidents and princes framed the edict, brought in the bill, and by their management it was agreed to by the convention of the states, who perhaps were met at this time upon some public occasion. It is pretended that this bill which they would have to pass into a law was the result of mature deliberation, that all the presidents of the kingdom, the governors, princes, counsellors, and captains, had consulted together about it, and that they not only agreed to it, but advised it, for divers good causes and considerations, that they had done what they could to establish it for a firm decree; nay, they intimate to the king that it was carried nemine contradicente--unanimously: "All the presidents are of this mind;" and yet we are sure that Daniel, the chief of the three presidents, did not agree to it, and have reason to think that many more of the princes excepted against it as absurd and unreasonable. Note, It is no new thing for that to be represented, and with great assurance too, as the sense of the nation, which is far from being so; and that which few approve of is sometimes confidently said to be that which all agree to. But, O the infelicity of kings, who, being under a necessity of seeing and hearing with other people's eyes and ears, are often wretchedly imposed upon! These designing men, under colour of doing honour to the king, but really intending the ruin of his favourite, press him to pass this into a law, and make it a royal statute, that whosoever shall ask a petition of any god or man for thirty days, save of the king, shall be put to death after the most barbarous manner, shall be cast into the den of lions, v. 7. This is the bill they have been hatching, and they lay it before the king to be signed and passed into a law. Now, 1. There is nothing in it that has the least appearance of good, but that it magnifies the king, and makes him seem both very great and very kind to his subjects, which, they suggest, will be of good service to him now that he has newly come to his throne, and will confirm his interests. All men must be made to believe that the king is so rich, and withal so ready to all petitioners, that none in any want or distress need to apply either to God or man for relief, but to him only. And for thirty days together he will be ready to give audience to all that have any petition to present to him. It is indeed much for the honour of kings to be benefactors to their subjects and to have their ears open to their complaints and requests; but if they pretend to be their sole benefactors, and undertake to be to them instead of God, and challenge that respect from them which is due to God only, it is their disgrace, and not their honour. But, 2. There is a great deal in it that is apparently evil. It is bad enough to forbid asking a petition of any man. Must not a beggar ask an alms, or one neighbour beg a kindness of another? If the child want bread, must he not ask it of his parents, or be cast into the den of lions if he do? Nay, those that have business with the king, may they not petition those about him to introduce them? But it was much worse, and an impudent affront to all religion, to forbid asking a petition of any god. It is by prayer that we give glory to God, fetch in mercy from God; and so keep up our communion with God; and to interdict prayer for thirty days is for so long to rob God of all the tribute he has from man and to rob man of all the comfort he has in God. When the light of nature teaches us that the providence of God has the ordering and disposing of all our affairs does not the law of nature oblige us by prayer to acknowledge God and seek to him? Does not every man's heart direct him, when he is in want or distress, to call upon God, and must this be made high treason? We could not live a day without God; and can men live thirty days without prayer? Will the king himself be tied up for so long from praying to God; or, if it be allowed him, will he undertake to do it for all his subjects? Did ever any nation thus slight their gods? But see what absurdities malice will drive men to. Rather than not bring Daniel into trouble for praying to his God, they will deny themselves and all their friends the satisfaction of praying to theirs. Had they proposed only to prohibit the Jews from praying to their God, Daniel would have been as effectually ensnared; but they knew the king would not pass such a law, and therefore made it thus general. And the king, puffed up with a fancy that this would set him up as a little god, was fond of the feather in his cap (for so it was, and not a flower in his crown) and signed the writing and the decree (v. 9), which, being once done, according to the constitution of the united kingdom of the Medes and Persians, was not upon any pretence whatsoever to be altered or dispensed with, or the breach of it pardoned.
II. Daniel's pious disobedience to this law, v. 10. He did not retire into the country, nor abscond for some time, though he knew the law was levelled against him; but, because he knew it was so, therefore he stood his ground, knowing that he had now a fair opportunity of honouring God before men, and showing that he preferred his favour, and his duty to him, before life itself. When Daniel knew that the writing was signed he might have gone to the king, and expostulated with him about it; nay, he might have remonstrated against it, as grounded upon a misinformation that all the presidents had consented to it, whereas he that was chief of them had never been consulted about it; but he went to his house, and applied himself to his duty, cheerfully trusting God with the event. Now observe,
1. Daniel's constant practice, which we were not informed of before this occasion, but which we have reason to think was the general practice of the pious Jews. (1.) He prayed in his house, sometimes alone and sometimes with his family about him, and made a solemn business of it. Cornelius was a man that prayed in his house, Acts x. 30. Note, Every house not only may be, but ought to be, a house of prayer; where we have a tent God must have an alter, and on it we must offer spiritual sacrifices. (2.) In every prayer he gave thanks. When we pray to God for the mercies we want we must praise him for those we have received. Thanksgiving must be a part of every prayer. (3.) In his prayer and thanksgiving he had an eye to God as his God, his in covenant, and set himself as in his presence. He did this before his God, and with a regard to him. (4.) When he prayed and gave thanks he kneeled upon his knees, which is the most proper gesture in prayer, and most expressive of humility, and reverence, and submission to God. Kneeling is a begging posture, and we come to God as beggars, beggars for our lives, whom it concerns to be importunate. (5.) He opened the windows of his chamber, that the sight of the visible heavens might affect his heart with an awe of that God who dwells above the heavens; but that was not all: he opened them towards Jerusalem, the holy city, though now in ruins, to signify the affection he had for its very stones and dust (Ps. cii. 14) and the remembrance he had of its concerns daily in his prayers. Thus, though he himself lived great in Babylon, yet he testified his concurrence with the meanest of his brethren the captives, in remembering Jerusalem and preferring it before his chief joy, Ps. cxxxvii. 5, 6. Jerusalem was the place which God had chosen to put his name there; and, when the temple was dedicated, Solomon's prayer to God was that if his people should in the land of their enemies pray unto him with their eye towards the land which he gave them, and the city he had chosen, and the house which was built to his name, then he would hear and maintain their cause (1 Kings viii. 48, 49), to which prayer Daniel had reference in this circumstance of his devotions. (6.) He did this three times a day, three times every day according to the example of David (Ps. lv. 17), Morning, evening, and at noon, I will pray. It is good to have our hours of prayer, not to bind, but to remind conscience; and, if we think our bodies require refreshment by food thrice a day, can we think seldomer will serve our souls? This is surely as little as may be to answer the command of praying always. (7.) He did this so openly and avowedly that all who knew him knew it to be his practice; and he thus showed it, not because he was proud of it (in the place where he was there was no room for that temptation, for it was not reputation, but reproach, that attended it), but because he was not ashamed of it. Though Daniel was a great man, he did not think it below him to be thrice a day upon his knees before his Maker and to be his own chaplain; though he was an old man, he did not think himself past it; nor, though it had been his practice from his youth up, was he weary of this well doing. Though he was a man of business, vast business, for the service of the public, he did not think that would excuse him from the daily exercises of devotion. How inexcusable then are those who have but little to do in the world, and yet will not do thus much for God and their souls! Daniel was a man famous for prayer, and for success in it (Ezek. xiv. 14), and he came to be so by thus making a conscience of prayer and making a business of it daily; and in thus doing God blessed him wonderfully.
2. Daniel's constant adherence to this practice, even when it was made by the law a capital crime. When he knew that the writing was signed he continued to do as he did aforetime, and altered not one circumstance of the performance. Many a man, yea, and many a good man, would have thought it prudence to omit it for these thirty days, when he could not do it without hazard of his life; he might have prayed so much oftener when those days had expired and the danger was over, or he might have performed the duty at another time, and in another place, so secretly that it should not be possible for his enemies to discover it; and so he might both satisfy his conscience and keep up his communion with God, and yet avoid the law, and continue in his usefulness. But, if he had done so, it would have been thought, both by his friends and by his enemies, that he had thrown up the duty for this time, through cowardice and base fear, which would have tended very much to the dishonour of God and the discouragement of his friends. Others who moved in a lower sphere might well enough act with caution; but Daniel, who had so many eyes upon him, must act with courage; and the rather because he knew that the law, when it was made, was particularly levelled against him. Note, We must not omit duty for fear of suffering, so, nor so much as seems to come short of it. In trying times great stress is laid upon our confessing Christ before men (Matt. x. 32), and we must take heed lest, under pretence of discretion, we be found guilty of cowardice in the cause of God. If we do not think that this example of Daniel obliges us to do likewise, yet I am sure it forbids us to censure those that do, for God owned him in it. By his constancy to his duty it now appears that he had never been used to admit any excuse for the omission of it; for, if ever any excuse would serve to put it by, this would have served now, (1.) That it was forbidden by the king his master, and in honour of the king too; but it is an undoubted maxim, in answer to that, We are to obey God rather than men. (2.) That it would be the loss of his life, but it is an undoubted maxim, in answer to that, Those who throw away their souls (as those certainly do that live without prayer) to save their lives make but a bad bargain for themselves; and though herein they make themselves, like the king of Tyre, wiser than Daniel, at their end they will be fools.
Albert Barnes: Notes on the Bible - 1834
6:6: Then these presidents and princes assembled together - Margin, came tumultuously. The margin expresses the proper meaning of the original word - רגשׁ râ gash - to run together with tumult. Why they came together in that manner is not stated. Bertholdt suggests that it means that they came in a procession, or in a body, to the king; but there is undoubtedly the idea of their doing it with haste, or with an appearance of great earnestness or excitement. Perhaps they imagined that they would be more likely to carry the measure if proposed as something that demanded immediate action, or something wherein it appeared that the very safety of the king was involved, than if it were proposed in a sedate and calm manner. If it were suggested in such a way as to seem to admit of deliberation, perhaps the suspicion of the king might be aroused, or he might have asked questions as to the ground of the necessity of such a law, which it might not have been easy to answer.
King Darius, live for ever - The usual way of saluting a monarch. See the note at Dan 2:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: assembled together: or, came tumultuously, Dan 6:11; Psa 56:6, Psa 62:3, Psa 64:2-6; Mat 27:23-25; Luk 23:23-25; Act 22:22, Act 22:23
King: Dan 6:21, Dan 2:4, Dan 3:9, Dan 5:10; Neh 2:3; Act 24:2
John Gill
6:6 Then these presidents and princes assembled together to the king,.... Having consulted the matter, and agreed upon and formed a scheme among themselves, and drawn up a bill or decree in form, ready to be signed by the king, whom they hoped to persuade to it; and for that end they got together, and went in a body to him. The word (b) signifies to assemble in a tumultuous and noisy way; they thought, by their number and noise, their bustle and bluster, to carry their point. Ben Melech compares it with Ps 2:2,
and said thus unto him, O King Darius, live for ever; this they said as courtiers, professing subjection to him, and affection for him, wishing him health, long life, and happiness.
(b) "tumultuarie convenerunt", Montanus; "cum tumultu accurrerent", De Dieu; "convenerunt gregatim et cum strepitu", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
6:6 assembled together--literally, "assembled hastily and tumultuously." Had they come more deliberately, the king might have refused their grant; but they gave him no time for reflection, representing that their test-decree was necessary for the safety of the king.
live for ever--ARRIAN [Alexander, 4] records that Cyrus was the first before whom prostration was practised. It is an undesigned mark of genuineness that Daniel should mention no prostration before Nebuchadnezzar or Darius (see on Dan 3:9).
6:76:7: Խորհուրդ արարին ամենեքեան որ են ՚ի թագաւորութեան քում, զօրավարք եւ նախարարք՝ իշխանք եւ կուսակալք, հաստատել արքունի հաստատութեամբ, եւ զօրացուցանել ուխտ մի. զի եթէ խնդրեսցէ ոք խնդրուածս յամենայն աստուծոյ՝ կամ ՚ի մարդոյ մինչեւ յաւուրս երեսուն՝ բա՛ց ՚ի քէն արքայ, անկցի՛ ՚ի գուբ առիւծուց[12165]։ [12165] Ոմանք. Որ էին ՚ի թագաւորութեան... հաստատեալք արքունի հաս՛՛։ Օրինակ մի. Եթէ խնդրիցէ խնդրուածս ոք... բայց եթէ ՚ի քէն արքայէ, անկցի ՚ի։
7 քո թագաւորութեան մէջ գտնուող բոլոր զօրավարներն ու նախարարները, իշխաններն ու կուսակալները խորհուրդ արին արքունական համաձայնութեամբ հաստատելու եւ ամրացնելու մի ուխտ, որ, եթէ մինչեւ երեսուն օր որեւէ մէկը որեւէ բան խնդրի որեւէ աստծուց կամ մարդուց, բացի քեզնից, արքա՛յ, կը նետուի առիւծների գուբը:
7 «Ո՛վ Դարեհ թագաւոր, յաւիտեան ողջ կեցի՛ր։ Թագաւորութեան բոլոր հրամանատարները, նախարարները, կուսակալները, խորհրդականներն ու կառավարիչները խորհուրդ ըրին, որ թագաւորական հրամանով մը օրէնք մը հաստատուի։ ‘Ով որ մինչեւ երեսուն օր բան մը խնդրէ քեզմէ զատ ոեւէ աստուծմէ կամ մարդէ, ո՛վ թագաւոր, առիւծներուն գուբը նետուի’։
Խորհուրդ արարին [100]ամենեքեան որ են ի թագաւորութեան քում``, զօրավարք եւ նախարարք, իշխանք եւ կուսակալք, հաստատել արքունի հաստատութեամբ, եւ [101]զօրացուցանել ուխտ`` մի. զի եթէ խնդրեսցէ ոք խնդրուածս յամենայն աստուծոյ կամ ի մարդոյ մինչեւ յաւուրս երեսուն` բաց ի քէն, արքայ, անկցի ի գուբ առիւծուց:

6:7: Խորհուրդ արարին ամենեքեան որ են ՚ի թագաւորութեան քում, զօրավարք եւ նախարարք՝ իշխանք եւ կուսակալք, հաստատել արքունի հաստատութեամբ, եւ զօրացուցանել ուխտ մի. զի եթէ խնդրեսցէ ոք խնդրուածս յամենայն աստուծոյ՝ կամ ՚ի մարդոյ մինչեւ յաւուրս երեսուն՝ բա՛ց ՚ի քէն արքայ, անկցի՛ ՚ի գուբ առիւծուց[12165]։
[12165] Ոմանք. Որ էին ՚ի թագաւորութեան... հաստատեալք արքունի հաս՛՛։ Օրինակ մի. Եթէ խնդրիցէ խնդրուածս ոք... բայց եթէ ՚ի քէն արքայէ, անկցի ՚ի։
7 քո թագաւորութեան մէջ գտնուող բոլոր զօրավարներն ու նախարարները, իշխաններն ու կուսակալները խորհուրդ արին արքունական համաձայնութեամբ հաստատելու եւ ամրացնելու մի ուխտ, որ, եթէ մինչեւ երեսուն օր որեւէ մէկը որեւէ բան խնդրի որեւէ աստծուց կամ մարդուց, բացի քեզնից, արքա՛յ, կը նետուի առիւծների գուբը:
7 «Ո՛վ Դարեհ թագաւոր, յաւիտեան ողջ կեցի՛ր։ Թագաւորութեան բոլոր հրամանատարները, նախարարները, կուսակալները, խորհրդականներն ու կառավարիչները խորհուրդ ըրին, որ թագաւորական հրամանով մը օրէնք մը հաստատուի։ ‘Ով որ մինչեւ երեսուն օր բան մը խնդրէ քեզմէ զատ ոեւէ աստուծմէ կամ մարդէ, ո՛վ թագաւոր, առիւծներուն գուբը նետուի’։
zohrab-1805▾ eastern-1994▾ western am▾
6:76:7 Все князья царства, наместники, сатрапы, советники и военачальники согласились между собою, чтобы сделано было царское постановление и издано повеление, чтобы, кто в течение тридцати дней будет просить какого-либо бога или человека, кроме тебя, царь, того бросить в львиный ров.
6:7 τότε τοτε at that προσήλθοσαν προσερχομαι approach; go ahead οἱ ο the ἄνθρωποι ανθρωπος person; human ἐκεῖνοι εκεινος that καὶ και and; even εἶπαν επω say; speak ἐναντίον εναντιον next to; before τοῦ ο the βασιλέως βασιλευς monarch; king
6:7 אִתְיָעַ֜טוּ ʔiṯyāʕˈaṭû יעט advise כֹּ֣ל׀ kˈōl כֹּל whole סָרְכֵ֣י sārᵊḵˈê סָרַךְ high official מַלְכוּתָ֗א malᵊḵûṯˈā מַלְכוּ kingdom סִגְנַיָּ֤א siḡnayyˈā סְגַן prefect וַֽ wˈa וְ and אֲחַשְׁדַּרְפְּנַיָּא֙ ʔᵃḥašdarpᵊnayyˌā אֲחַשְׁדַּרְפַּן satrap הַדָּֽבְרַיָּ֣א haddˈāvᵊrayyˈā הַדָּבַר companion וּ û וְ and פַחֲוָתָ֔א faḥᵃwāṯˈā פֶּחָה governor לְ lᵊ לְ to קַיָּמָ֤ה qayyāmˈā קום stand קְיָם֙ qᵊyˌām קְיָם statute מַלְכָּ֔א malkˈā מֶלֶךְ king וּ û וְ and לְ lᵊ לְ to תַקָּפָ֖ה ṯaqqāfˌā תקף be strong אֱסָ֑ר ʔᵉsˈār אֱסָר inhibition דִּ֣י dˈî דִּי [relative] כָל־ ḵol- כֹּל whole דִּֽי־ dˈî- דִּי [relative] יִבְעֵ֣ה yivʕˈē בעה seek בָ֠עוּ vāʕˌû בָּעוּ request מִן־ min- מִן from כָּל־ kol- כֹּל whole אֱלָ֨הּ ʔᵉlˌāh אֱלָהּ god וֶֽ wˈe וְ and אֱנָ֜שׁ ʔᵉnˈāš אֱנָשׁ mankind עַד־ ʕaḏ- עַד until יֹומִ֣ין yômˈîn יֹום day תְּלָתִ֗ין tᵊlāṯˈîn תְּלָתִין thirty לָהֵן֙ lāhˌēn לָהֵן but מִנָּ֣ךְ minnˈāḵ מִן from מַלְכָּ֔א malkˈā מֶלֶךְ king יִתְרְמֵ֕א yiṯrᵊmˈē רמה throw לְ lᵊ לְ to גֹ֖ב ḡˌōv גֹּב pit אַרְיָוָתָֽא׃ ʔaryāwāṯˈā אַרְיֵה lion
6:7. consilium inierunt cuncti principes regni magistratus et satrapae senatores et iudices ut decretum imperatorium exeat et edictum ut omnis qui petierit aliquam petitionem a quocumque deo et homine usque ad dies triginta nisi a te rex mittatur in lacum leonumAll the princes of the kingdom, the magistrates, and governors, the senators, and judges, have consulted together, that an imperial decree, and an edict be published: That whosoever shall ask any petition of any god, or man, for thirty days, but of thee, O king, shall be cast into the den of the lions.
7. All the presidents of the kingdom, the deputies and the satraps, the counsellors and the governors, have consulted together to establish a royal statute, and to make a strong interdict, that whosoever shall ask a petition of any god or man for thirty days, save of thee, O king, he shall be cast into the den of lions.
All the presidents of the kingdom, the governors, and the princes, the counsellors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, he shall be cast into the den of lions:

6:7 Все князья царства, наместники, сатрапы, советники и военачальники согласились между собою, чтобы сделано было царское постановление и издано повеление, чтобы, кто в течение тридцати дней будет просить какого-либо бога или человека, кроме тебя, царь, того бросить в львиный ров.
6:7
τότε τοτε at that
προσήλθοσαν προσερχομαι approach; go ahead
οἱ ο the
ἄνθρωποι ανθρωπος person; human
ἐκεῖνοι εκεινος that
καὶ και and; even
εἶπαν επω say; speak
ἐναντίον εναντιον next to; before
τοῦ ο the
βασιλέως βασιλευς monarch; king
6:7
אִתְיָעַ֜טוּ ʔiṯyāʕˈaṭû יעט advise
כֹּ֣ל׀ kˈōl כֹּל whole
סָרְכֵ֣י sārᵊḵˈê סָרַךְ high official
מַלְכוּתָ֗א malᵊḵûṯˈā מַלְכוּ kingdom
סִגְנַיָּ֤א siḡnayyˈā סְגַן prefect
וַֽ wˈa וְ and
אֲחַשְׁדַּרְפְּנַיָּא֙ ʔᵃḥašdarpᵊnayyˌā אֲחַשְׁדַּרְפַּן satrap
הַדָּֽבְרַיָּ֣א haddˈāvᵊrayyˈā הַדָּבַר companion
וּ û וְ and
פַחֲוָתָ֔א faḥᵃwāṯˈā פֶּחָה governor
לְ lᵊ לְ to
קַיָּמָ֤ה qayyāmˈā קום stand
קְיָם֙ qᵊyˌām קְיָם statute
מַלְכָּ֔א malkˈā מֶלֶךְ king
וּ û וְ and
לְ lᵊ לְ to
תַקָּפָ֖ה ṯaqqāfˌā תקף be strong
אֱסָ֑ר ʔᵉsˈār אֱסָר inhibition
דִּ֣י dˈî דִּי [relative]
כָל־ ḵol- כֹּל whole
דִּֽי־ dˈî- דִּי [relative]
יִבְעֵ֣ה yivʕˈē בעה seek
בָ֠עוּ vāʕˌû בָּעוּ request
מִן־ min- מִן from
כָּל־ kol- כֹּל whole
אֱלָ֨הּ ʔᵉlˌāh אֱלָהּ god
וֶֽ wˈe וְ and
אֱנָ֜שׁ ʔᵉnˈāš אֱנָשׁ mankind
עַד־ ʕaḏ- עַד until
יֹומִ֣ין yômˈîn יֹום day
תְּלָתִ֗ין tᵊlāṯˈîn תְּלָתִין thirty
לָהֵן֙ lāhˌēn לָהֵן but
מִנָּ֣ךְ minnˈāḵ מִן from
מַלְכָּ֔א malkˈā מֶלֶךְ king
יִתְרְמֵ֕א yiṯrᵊmˈē רמה throw
לְ lᵊ לְ to
גֹ֖ב ḡˌōv גֹּב pit
אַרְיָוָתָֽא׃ ʔaryāwāṯˈā אַרְיֵה lion
6:7. consilium inierunt cuncti principes regni magistratus et satrapae senatores et iudices ut decretum imperatorium exeat et edictum ut omnis qui petierit aliquam petitionem a quocumque deo et homine usque ad dies triginta nisi a te rex mittatur in lacum leonum
All the princes of the kingdom, the magistrates, and governors, the senators, and judges, have consulted together, that an imperial decree, and an edict be published: That whosoever shall ask any petition of any god, or man, for thirty days, but of thee, O king, shall be cast into the den of the lions.
7. All the presidents of the kingdom, the deputies and the satraps, the counsellors and the governors, have consulted together to establish a royal statute, and to make a strong interdict, that whosoever shall ask a petition of any god or man for thirty days, save of thee, O king, he shall be cast into the den of lions.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:7: Whosoever shall ask a petition - What pretense could they urge for so silly an ordinance? Probably to flatter the ambition of the king, they pretend to make him a god for thirty days; so that the whole empire should make prayer and supplication to him, and pay him Divine honors! This was the bait; but their real object was to destroy Daniel.
Albert Barnes: Notes on the Bible - 1834
6:7: All the presidents of the kingdom, the governor ... - Several functionaries are enumerated here who are not in the pRev_ious verses, as having entered into the conspiracy. It is possible, indeed, that all these different classes of officers had been consulted, and had concurred in asking the enactment of the proposed law; but it is much more probable that the leaders merely represented or affirmed what is here said in order to be more certain of the enactment of the law. If represented as proposed by all the officers of the realm, they appear to have conceived that there would be no hesitation on the part of Darius in granting the request. They could not but be conscious that it was an unusual request, and that it might appear unreasonable, and hence, they seem to have used every precaution to make the passing of the law certain.
Have consulted together to establish a royal statute - Or, that such a statute might be established. They knew that it could be established only by the king himself, but they were in the habit, doubtless, of recommending such laws as they supposed would be for the good of the realm.
And to make a firm decree - Margin, interdict. The word used (אסר 'ĕ sâ r - from אסר 'â sar - to bind, make fast) means, properly, a binding; then anything which is binding or obligatory - as a prohibition, an interdict, a law.
That whosoever shall ask - Any one of any rank. The real purpose was to involve Daniel in disgrace, but in order to do this it was necessary to make the prohibition universal - as Herod, in order to be sure that he had cut off the infant king of the Jews, was under a necessity of destroying all the children in the place.
Of any god or man - This would include all the gods acknowledged in Babylon, and all foreign divinities.
For thirty days - The object of this limitation of time was perhaps twofold:
(1) they would be sure to accomplish their purpose in regard to Daniel, for they understood his principles and habits so well that they had no doubt that within that three he would be found engaged in the worship of his God; and
(2) it would not do to make the law perpetual, and to make it binding longer than thirty days might expose them to the danger of popular tumults. It was easy enough to see that such a law could not be long enforced, yet they seem to have supposed that the people would acquiesce in it for so brief a period as one month. Unreasonable though it might be regarded, yet for so short a space of time it might be expected that it would be patiently submitted to.
Save of thee, O king - Perhaps either directly, or through some minister of the realm.
He shall be cast into the den of lions - The word "den" (גוב gô b) means, properly, a pit, or cistern; and the idea is that the den was underground, probably a cave constructed for that purpose. It was made with so narrow an entrance that it could be covered with a stone, and made perfectly secure, Dan 6:17. "The enclosures of wild beasts," says Bertholdt, pp. 397, 398, "especially of lions," which the kings of Asia and of North-western Africa formerly had, as they have at the present day, were generally constructed underground, but were ordinarily caves which had been excavated for the purpose, wailed up at the sides, enclosed within a wall through which a door led from the outer wall to the space lying between the walls, within which persons could pass round and contemplate the wild beasts." "The emperor of Morocco says Host (Beschreibung von Marokos und Fess, p. 290, as quoted in Rosenmuller's Morgenland, in loc.), "has a cave for lions," - Lowengrube - into which men sometimes, and especially, Jews, are cast; but they commonly came up again uninjured, for the overseers of the lions are commonly Jews, and they have a sharp instrument in their hands, and with this they can pass among them, if they are careful to keep their faces toward the lions, for a lion will not allow one to turn his back to him.
The other Jews will not allow their brethren to remain longer in such a cave than one night, for the lions would be too hungry, but they redeem their brethren out of the cave by the payment of money - which, in fact, is the object of the emperor." In another place (p. 77), he describes one of these caves. "In one end of the enclosure is a place for ostriches and their young ones, and at the other end toward the mountain is a cave for lions, which stands in a large cavern in the earth that has a division wall, in the midst of which is a door, which the Jews who have the charge of the lions can open and close from above, and, by means of food, they entice the lions from one room into another, that they may have the opportunity of cleaning the cage. It is all under the open sky." Under what pretext the crafty counselors induced the king to ratify this statute is not stated. Some one or all of the following things may have induced the monarch to sign the decree:
(1) The law proposed was in a high degree flattering to the king, and he may have been ready at once to sign a decree which for the time gave him a supremacy over gods and men. If Alexander the Great desired to be adored as a god, then it is not improbable that a proud and weak Persian monarch would be willing to receive a similar tribute. Xerxes did things more foolish than what is here attributed to Darius. Instances of this are not wanting. Of Holofernes, in Judith 3:8, it is said that he "had decreed to destroy all the gods of the land, that all nations should worship Nabuchodonosor only, and that all tongues and tribes should call upon him as god."
(2) It may have occurred to him, or may have been suggested, that this was an effectual way to test the readiness of his subjects to obey and honor him. Some such test, it may have been urged, was not improper, and this would determine what was the spirit of obedience as well as any other.
(3) more probably, however, it may have been represented that there was some danger of insubordination, or some conspiracy among the people, and that it was necessary that the sovereign should issue some mandate which would at once and effectually quell it. It may have been urged that there was danger of a Rev_olt, and that it would be an effectual way of pRev_enting it to order that whoever should solicit any favor of anyone but the king should be punished, for this would bring all matters at once before him, and secure order. The haste and earnestness with which they urged their request would rather seem to imply that there was a representation that some sudden occasion had arisen which made the enactment of such a statute proper.
(4) Or the king may have been in the habit of signing the decrees proposed by his counselors with little hesitation, and, lost in ease and sensuality, and perceiving only that this proposed law was flattering to himself, and not deliberating on what might be its possible result, he may have signed it at once.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: All: Dan 6:2, Dan 6:3, Dan 3:2, Dan 3:27
have consulted: Psa 2:2, Psa 59:3, Psa 62:4, Psa 83:1-3, Psa 94:20; Mic 6:5; Mat 12:14, Mat 26:4; Mar 15:1; Joh 12:10; Act 4:5-7, Act 4:26-28
decree: or, interdict
he shall: Dan 3:6, Dan 3:11; Psa 10:9; Nah 2:12
John Gill
6:7 All the presidents of the kingdom, the governors, and the princes, the counsellors, and the captains,.... There were but three presidents, and Daniel was one of them, so that these "all" were but "two"; they made the most of it they could; and very probably not all and everyone of the other officers mentioned were present; but they were willing to make their request appear as general as they could, in order that it might have the greater weight with the king:
have consulted together to establish a royal statute, and to make a firm decree; that is, they had met together, and had drawn up a bill that might be passed into a law by having the royal assent, and be made sure and firm by the king's signing it; which is as follows:
that whosoever shall ask a petition of any god or man for thirty days, save of thee, O king, he shall be cast into the den of lions; by which law all invocation of their own gods was prohibited for a month, as well as of the living and true God; but this they stuck not at, provided they could gain their point against Daniel; and they were obliged to express it in this general way, to cover their designs; for had they mentioned a particular deity, as the God of the Jews, or the God of Daniel, their views would have been seen into by the king; and not only religious invocation is here forbidden, but all civil requests are prohibited: servants might not ask anything of their masters, nor children of their parents, nor wives of their husbands, nor one neighbour of another; for this seems not to be limited to asking any thing of a man worshipped as a god; though Saadiah says there were some in Darius's kingdom that believed in, worshipped, and prayed to a man; but all men are excluded, except Darius himself, of whom only anything was to be asked for thirty days; which was not only a deifying him, but exalting him above all gods and men; and suggesting as if it was in his power to answer all the exigencies of his subjects, and supply all their wants, many of which it was impossible for him to do. Josephus (c) mentions this law in a different manner; as if the design of it was to give the people an intermission from devotion for such a time, and that they were neither to pray to Darius, nor any of the gods, during it; whereas the exception is express, "save of thee, O king". The sanction or penalty of it is, casting into the den of lions; the king's den of lions, as Jarchi, where his lions were kept; as it is usual with princes: this very probably was a punishment common in the eastern nations, as casting the Christians to the lions was usual with the Romans.
(c) Antiqu. l. 10. c. 11. sect. 5.
Robert Jamieson, A. R. Fausset and David Brown
6:7 The Persian king was regarded as representative of the chief god, Ormuzd; the seven princes near him represented the seven Amshaspands before the throne of Ormuzd; hence Mordecai (Esther 3:4) refused such homage to Haman, the king's prime minister, as inconsistent with what is due to God alone. A weak despot, like Darius, much under the control of his princes, might easily be persuaded that such a decree would test the obedience of the Chaldeans just conquered, and tame their proud spirits. So absolute is the king in the East, that he is regarded not merely as the ruler, but the owner, of the people.
All . . . governors . . . counsellors, &c.--Several functionaries are here specified, not mentioned in Dan 6:4, Dan 6:6. They evidently exaggerated the case of the weak king, as if their request was that of all the officers in the empire.
den of lions--an underground cave or pit, covered with a stone. It is an undesigned proof of genuineness, that the "fiery furnace" is not made the means of punishment here, as in Dan 3:20; for the Persians were fire-worshippers, which the Babylonians were not.
6:86:8: Արդ հաստատեա՛ արքայ զուխտն, եւ գրեա՛ գիր. զի մի՛ եղծանիցի հրաման Մարաց եւ Պարսից։
8 Արդ, արքա՛յ, հաստատի՛ր ուխտը եւ հրամա՛ն գրիր, որպէսզի չանտեսուի մարերի եւ պարսիկների օրէնքը»:
8 Հիմա, ո՛վ թագաւոր, այս օրէնքը հաստատէ ու հրովարտակը ստորագրէ, որպէս զի Մարերու եւ Պարսիկներու անխափանելի օրէնքին համեմատ չփոխուի»։
Արդ հաստատեա, արքայ, [102]զուխտն, եւ գրեա գիր զի մի՛ եղծանիցի հրաման Մարաց եւ Պարսից:

6:8: Արդ հաստատեա՛ արքայ զուխտն, եւ գրեա՛ գիր. զի մի՛ եղծանիցի հրաման Մարաց եւ Պարսից։
8 Արդ, արքա՛յ, հաստատի՛ր ուխտը եւ հրամա՛ն գրիր, որպէսզի չանտեսուի մարերի եւ պարսիկների օրէնքը»:
8 Հիմա, ո՛վ թագաւոր, այս օրէնքը հաստատէ ու հրովարտակը ստորագրէ, որպէս զի Մարերու եւ Պարսիկներու անխափանելի օրէնքին համեմատ չփոխուի»։
zohrab-1805▾ eastern-1994▾ western am▾
6:86:8 Итак утверди, царь, это определение и подпиши указ, чтобы он был неизменен, как закон Мидийский и Персидский, и чтобы он не был нарушен.
6:8 ὁρισμὸν ορισμος and; even στάσιν στασις stance; standoff ἐστήσαμεν ιστημι stand; establish ὅτι οτι since; that πᾶς πας all; every ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἂν αν perhaps; ever εὔξηται ευχομαι wish; make εὐχὴν ευχη wish; vow ἢ η or; than ἀξιώσῃ αξιοω deem worthy; consider worthwhile ἀξίωμά αξιωμα anyone; someone παρὰ παρα from; by παντὸς πας all; every θεοῦ θεος God ἕως εως till; until ἡμερῶν ημερα day τριάκοντα τριακοντα thirty ἀλλ᾿ αλλα but ἢ η or; than παρὰ παρα from; by Δαρείου δαρειος the βασιλέως βασιλευς monarch; king ῥιφήσεται ριπτω fling; disperse εἰς εις into; for τὸν ο the λάκκον λακκος the λεόντων λεων lion
6:8 כְּעַ֣ן kᵊʕˈan כְּעַן now מַלְכָּ֔א malkˈā מֶלֶךְ king תְּקִ֥ים tᵊqˌîm קום stand אֱסָרָ֖א ʔᵉsārˌā אֱסָר inhibition וְ wᵊ וְ and תִרְשֻׁ֣ם ṯiršˈum רשׁם write כְּתָבָ֑א kᵊṯāvˈā כְּתָב writing דִּ֣י dˈî דִּי [relative] לָ֧א lˈā לָא not לְ lᵊ לְ to הַשְׁנָיָ֛ה hašnāyˈā שׁנה be different כְּ kᵊ כְּ like דָת־ ḏoṯ- דָּת law מָדַ֥י māḏˌay מָדַי Media וּ û וְ and פָרַ֖ס fārˌas פָּרַס Persia דִּי־ dî- דִּי [relative] לָ֥א lˌā לָא not תֶעְדֵּֽא׃ ṯeʕdˈē עדה go
6:8. nunc itaque rex confirma sententiam et scribe decretum ut non inmutetur quod statutum est a Medis atque Persis nec praevaricari cuiquam liceatNow, therefore, O king, confirm the sentence, and sign the decree: that what is decreed by the Medes and Persians may not be altered, nor any man be allowed to transgress it.
8. Now, O king, establish the interdict, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not.
Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not:

6:8 Итак утверди, царь, это определение и подпиши указ, чтобы он был неизменен, как закон Мидийский и Персидский, и чтобы он не был нарушен.
6:8
ὁρισμὸν ορισμος and; even
στάσιν στασις stance; standoff
ἐστήσαμεν ιστημι stand; establish
ὅτι οτι since; that
πᾶς πας all; every
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
ἂν αν perhaps; ever
εὔξηται ευχομαι wish; make
εὐχὴν ευχη wish; vow
η or; than
ἀξιώσῃ αξιοω deem worthy; consider worthwhile
ἀξίωμά αξιωμα anyone; someone
παρὰ παρα from; by
παντὸς πας all; every
θεοῦ θεος God
ἕως εως till; until
ἡμερῶν ημερα day
τριάκοντα τριακοντα thirty
ἀλλ᾿ αλλα but
η or; than
παρὰ παρα from; by
Δαρείου δαρειος the
βασιλέως βασιλευς monarch; king
ῥιφήσεται ριπτω fling; disperse
εἰς εις into; for
τὸν ο the
λάκκον λακκος the
λεόντων λεων lion
6:8
כְּעַ֣ן kᵊʕˈan כְּעַן now
מַלְכָּ֔א malkˈā מֶלֶךְ king
תְּקִ֥ים tᵊqˌîm קום stand
אֱסָרָ֖א ʔᵉsārˌā אֱסָר inhibition
וְ wᵊ וְ and
תִרְשֻׁ֣ם ṯiršˈum רשׁם write
כְּתָבָ֑א kᵊṯāvˈā כְּתָב writing
דִּ֣י dˈî דִּי [relative]
לָ֧א lˈā לָא not
לְ lᵊ לְ to
הַשְׁנָיָ֛ה hašnāyˈā שׁנה be different
כְּ kᵊ כְּ like
דָת־ ḏoṯ- דָּת law
מָדַ֥י māḏˌay מָדַי Media
וּ û וְ and
פָרַ֖ס fārˌas פָּרַס Persia
דִּי־ dî- דִּי [relative]
לָ֥א lˌā לָא not
תֶעְדֵּֽא׃ ṯeʕdˈē עדה go
6:8. nunc itaque rex confirma sententiam et scribe decretum ut non inmutetur quod statutum est a Medis atque Persis nec praevaricari cuiquam liceat
Now, therefore, O king, confirm the sentence, and sign the decree: that what is decreed by the Medes and Persians may not be altered, nor any man be allowed to transgress it.
8. Now, O king, establish the interdict, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. При царском одобрении и утверждении указ получал силу обязательного закона, каковым характером отличались все мидо-персидские указы (ст. 12, 15), несмотря на несправедливость и чудовищность некоторых из них (Есф 1:19; 8:8). Ввиду полной обычности проектируемого закона Дарий согласился с предложением своих приближенных.
Adam Clarke: Commentary on the Bible - 1831
6:8: According to the law of the Medes and Persians - I do not think that this is to be understood so as to imply that whatever laws or ordinances the Medes or Persians once enacted, they never changed them. This would argue extreme folly in legislators in any country. Nothing more appears to be meant than that the decree should be enacted, written, and registered, according to the legal forms among the Medes and Persians; and this one to be made absolute for thirty days. The laws were such among this people, that, when once passed with the usual formalities, the king could not change them at his own will. This is the utmost that can be meant by the law of the Medes and Persians that could not be changed.
Albert Barnes: Notes on the Bible - 1834
6:8: Now, O king, establish the decree - Ordain, enact, confirm it.
And sign the writing - An act necessary to make it the law of the realm.
That it be not changed - That, having the sign-manual of the sovereign, it might be so confirmed that it could not be changed. With that sign it became so established, it seems, that even the sovereign himself could not change it.
According to the law of the Medes and Persians, which altereth not - Margin, Passeth. Which does not pass away; which is not abrogated. A similar fact in regard to a law of the Medes and Persians is mentioned in Esther viii., in which the king was unable to recall an order which had been given for the massacre of the Jews, and in which he attempted only to counteract it as far as possible by putting the Jews on their guard, and allowing them to defend themselves. Diodorus Siculus (lib. iv.) refers to this custom where he says that Darius, the last king of Persia, would have pardoned Charidemus after he was condemned to death, but could not Rev_erse what the law had passed against him. - Lowth. "When the king of Persia," says Montesquieu (Spirit of Laws, as quoted by Rosenmuller, Morgenland, in loc.), "has condemned any one to death, no one dares speak to him to make intercession for him. Were he even drunk when the crime was committed, or were he insane, the command must nevertheless be executed, for the law cannot be countermanded, and the laws cannot contradict themselves. This sentiment pRev_ails throughout Persia." It may seem singular that such a custom pRev_ailed, and that the king, who was the fountain of law, and whose will was law, could not change a statute at his pleasure.
But this custom grew out of the opinions which pRev_ailed in the East in regard to the monarch. His will was absolute, and it was a part of the system which pRev_ailed then to exalt the monarch, and leave the impression on the mind of the people that he was more than a man - that he was infallible, and could not err. Nothing was better adapted to keep up that impression than an established principle of this kind - that a law once ordained could not be repealed or changed. To do this would be a practical acknowledgment that there was a defect in the law; that there was a want of wisdom in ordaining it; that all the circumstances were not foreseen; and that the king was liable to be deceived and to err. With all the disadvantages attending such a custom, it was judged better to maintain it than to allow that the monarch could err, and hence, when a law was ordained it became fixed and unchanging.
Even the king himself could not alter it, and, whatever might be the consequences, it was to be executed. It is evident, however, that such a custom might have some advantages. It would serve to pRev_ent hasty legislation, and to give stability to the government by its being known what the laws were, thus avoiding the evils which result when they are frequently changed. It is often preferable to have permanent laws, though not the best that could be framed, than those which would be better, if there were no stability. There is only one Being, however, whose laws can be safely unchanging - and that is God, for his laws are formed with a full knowledge of all the relations of things, and of their bearing on all future circumstances and times. It serves to confirm the statement here made respecting the ancient custom in Media and Persia, that the same idea of the inviolability of the royal word has remained, in a mitigated form, to modern times.
A remarkable example of this is related by Sir John Malcolm, of Aga Mohammed Khan, the last but one of the Persian kings. After alluding to the present case, and that in Esther, he observes, "The character of the power of the king of Persia has undergone no change. The late king, Aga Mohammed Khan, when encamped near Shiraz, said that he would not move until the snow was off the mountains in the vicinity of his camp. The season proved severe, and the snow remained longer than was expected; the army began to suffer distress and sickness, but the king said while the snow remained upon the mountain, he would not move; and his word was as law, and could not be broken. A multitude of laborers were collected and sent to remove the snow; their efforts, and a few fine days, cleared the mountains, and Aga Mohammed Khan marched." - History of Persia, i. 268, quoted in the Pict. Bible, in loc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: establish: Est 3:12, Est 8:10; Isa 10:1
according: Dan 6:12, Dan 6:15; Est 1:19, Est 8:3
altereth not: Chal, passeth not, Mat 24:35
John Gill
6:8 Now, O king, establish the decree, and sign the writing,.... For they had not only agreed upon it among themselves what to propose, as to the substance of it; but they had drawn it up in writing, ready to be signed, which they urge to have done immediately:
that it be not changed, according to the law of the Medes and Persians, which altereth not; when once signed by the king: mention being made of both the Medes and Persians, shows that these two nations were now united in one government; that Darius and Cyrus were partners in the empire; and it is easy to account for it why the Medes are mentioned first; because Darius was the Mede, and Cyrus the Persian; the one the uncle, the other the nephew; but afterwards, when a Persian only was on the throne, then the Persian is mentioned first, Esther 1:19.
Robert Jamieson, A. R. Fausset and David Brown
6:8 decree--or, "interdict."
that it be not changed-- (Esther 1:19; Esther 8:8). This immutability of the king's commands was peculiar to the Medes and Persians: it was due to their regarding him infallible as the representative of Ormuzd; it was not so among the Babylonians.
Medes and Persians--The order of the names is an undesigned mark of genuineness. Cyrus the Persian reigned subordinate to Darius the Mede as to dignity, though exercising more real power. After Darius' death, the order is "the Persians and Medes" (Esther 1:14, Esther 1:19, &c.).
6:96:9: Յայնժամ Դարե՛հ արքայ պատուէր ետ գրել զհրամանն։
9 Այն ժամանակ Դարեհ արքան պատուիրեց գրել հրամանը:
9 Ուստի Դարեհ թագաւորը հրովարտակն ու արգելիչ օրէնքը ստորագրեց։
Յայնժամ Դարեհ արքայ պատուէր ետ գրել զհրամանն:

6:9: Յայնժամ Դարե՛հ արքայ պատուէր ետ գրել զհրամանն։
9 Այն ժամանակ Դարեհ արքան պատուիրեց գրել հրամանը:
9 Ուստի Դարեհ թագաւորը հրովարտակն ու արգելիչ օրէնքը ստորագրեց։
zohrab-1805▾ eastern-1994▾ western am▾
6:96:9 Царь Дарий подписал указ и это повеление.
6:9 καὶ και and; even ἠξίωσαν αξιοω deem worthy; consider worthwhile τὸν ο the βασιλέα βασιλευς monarch; king ἵνα ινα so; that στήσῃ ιστημι stand; establish τὸν ο the ὁρισμὸν ορισμος and; even μὴ μη not ἀλλοιώσῃ αλλοιοω he; him διότι διοτι because; that ᾔδεισαν οιδα aware ὅτι οτι since; that Δανιηλ δανιηλ Daniēl; Thanil προσεύχεται προσευχομαι pray καὶ και and; even δεῖται δεω bind; tie τρὶς τρις three times τῆς ο the ἡμέρας ημερα day ἵνα ινα so; that ἡττηθῇ ητταω defeat διὰ δια through; because of τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even ῥιφῇ ριπτω fling; disperse εἰς εις into; for τὸν ο the λάκκον λακκος the λεόντων λεων lion
6:9 כָּ kā כְּ like ל־ l- לְ to קֳבֵ֖ל qᵒvˌēl קֳבֵל opposite דְּנָ֑ה dᵊnˈā דְּנָה this מַלְכָּא֙ malkˌā מֶלֶךְ king דָּֽרְיָ֔וֶשׁ dˈārᵊyˈāweš דָּרְיָוֶשׁ Darius רְשַׁ֥ם rᵊšˌam רשׁם write כְּתָבָ֖א kᵊṯāvˌā כְּתָב writing וֶ we וְ and אֱסָרָֽא׃ ʔᵉsārˈā אֱסָר inhibition
6:9. porro rex Darius proposuit edictum et statuitSo king Darius set forth the decree, and established it.
9. Wherefore king Darius signed the writing and the interdict.
Wherefore king Darius signed the writing and the decree:

6:9 Царь Дарий подписал указ и это повеление.
6:9
καὶ και and; even
ἠξίωσαν αξιοω deem worthy; consider worthwhile
τὸν ο the
βασιλέα βασιλευς monarch; king
ἵνα ινα so; that
στήσῃ ιστημι stand; establish
τὸν ο the
ὁρισμὸν ορισμος and; even
μὴ μη not
ἀλλοιώσῃ αλλοιοω he; him
διότι διοτι because; that
ᾔδεισαν οιδα aware
ὅτι οτι since; that
Δανιηλ δανιηλ Daniēl; Thanil
προσεύχεται προσευχομαι pray
καὶ και and; even
δεῖται δεω bind; tie
τρὶς τρις three times
τῆς ο the
ἡμέρας ημερα day
ἵνα ινα so; that
ἡττηθῇ ητταω defeat
διὰ δια through; because of
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
ῥιφῇ ριπτω fling; disperse
εἰς εις into; for
τὸν ο the
λάκκον λακκος the
λεόντων λεων lion
6:9
כָּ כְּ like
ל־ l- לְ to
קֳבֵ֖ל qᵒvˌēl קֳבֵל opposite
דְּנָ֑ה dᵊnˈā דְּנָה this
מַלְכָּא֙ malkˌā מֶלֶךְ king
דָּֽרְיָ֔וֶשׁ dˈārᵊyˈāweš דָּרְיָוֶשׁ Darius
רְשַׁ֥ם rᵊšˌam רשׁם write
כְּתָבָ֖א kᵊṯāvˌā כְּתָב writing
וֶ we וְ and
אֱסָרָֽא׃ ʔᵉsārˈā אֱסָר inhibition
6:9. porro rex Darius proposuit edictum et statuit
So king Darius set forth the decree, and established it.
9. Wherefore king Darius signed the writing and the interdict.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: signed: Psa 62:9, Psa 62:10, Psa 118:9, Psa 146:3; Pro 6:2; Isa 2:22
Geneva 1599
6:9 Wherefore king Darius (d) signed the writing and the decree.
(d) In this is condemned the wickedness of the king, who would be set up as a god, and did not care what wicked laws he approved for the maintenance of it.
John Gill
6:9 Wherefore King Darius signed the writing and the decree. Moved to it by the number and importunity of his principal men; and chiefly through affectation of deity, which this law gave him; and that he might have an opportunity of ingratiating himself into his new subjects by his munificence and liberality, not being aware of the snare laid for his favourite, Daniel.
Robert Jamieson, A. R. Fausset and David Brown
6:9 Such a despotic decree is quite explicable by remembering that the king, as the incarnation of Ormuzd, might demand such an act of religious obedience as a test of loyalty. Persecuting laws are always made on false pretenses. Instead of bitter complaints against men, Daniel prays to God. Though having vast business as a ruler of the empire, he finds time to pray thrice a day. Daniel's three companions (Dan 3:12), are not alluded to here, nor any other Jew who conscientiously may have disregarded the edict, as the conspirators aimed at Daniel alone (Dan 6:5).
6:106:10: Եւ Դանիէլ իբրեւ գիտաց թէ կարգեցաւ հրամանն, եմո՛ւտ ՚ի տուն իւր, եւ պատուհանք բա՛ց էին նմա ՚ի վերնատունս իւր ընդդէ՛մ Երուսաղեմի. եւ երի՛ս ժամս յաւուր դնէ՛ր ծունր եւ կայր յաղօթս, եւ գոհանայր առաջի Աստուծոյ իւրոյ. որպէս առնէր յառաջագոյն[12166]։ [12166] Ոմանք. Եւ երիս ժամս աւուր... որպէս եւ առնէր յառա՛՛։
10 Դանիէլը երբ իմացաւ, որ հրաման է եղել, մտաւ իր տունը, իսկ նրա վերնատան պատուհանները բացուած էին դէպի Երուսաղէմ: Օրական երեք անգամ նա ծնրադրում էր եւ աղօթում, գոհութիւն էր յայտնում իր Աստծուն, ինչպէս առաջ էր անում:
10 Երբ Դանիէլ իմացաւ թէ հրովարտակը ստորագրուեցաւ, իր տունը գնաց։ Իր սենեակին պատուհանները դէպի Երուսաղէմ բաց էին։ Օրը երեք անգամ ծունկի վրայ գալով կ’աղօթէր ու իր Աստուծոյն գոհութիւն կը մատուցանէր իր նախկին սովորութեանը պէս։
Եւ Դանիէլ իբրեւ գիտաց թէ [103]կարգեցաւ հրամանն``, եմուտ ի տուն իւր, եւ պատուհանք բաց էին նմա ի վերնատունս իւր ընդդէմ Երուսաղեմի. եւ երիս ժամս յաւուր դնէր ծունր եւ կայր յաղօթս, եւ գոհանայր առաջի Աստուծոյ իւրոյ, որպէս առնէր յառաջագոյն:

6:10: Եւ Դանիէլ իբրեւ գիտաց թէ կարգեցաւ հրամանն, եմո՛ւտ ՚ի տուն իւր, եւ պատուհանք բա՛ց էին նմա ՚ի վերնատունս իւր ընդդէ՛մ Երուսաղեմի. եւ երի՛ս ժամս յաւուր դնէ՛ր ծունր եւ կայր յաղօթս, եւ գոհանայր առաջի Աստուծոյ իւրոյ. որպէս առնէր յառաջագոյն[12166]։
[12166] Ոմանք. Եւ երիս ժամս աւուր... որպէս եւ առնէր յառա՛՛։
10 Դանիէլը երբ իմացաւ, որ հրաման է եղել, մտաւ իր տունը, իսկ նրա վերնատան պատուհանները բացուած էին դէպի Երուսաղէմ: Օրական երեք անգամ նա ծնրադրում էր եւ աղօթում, գոհութիւն էր յայտնում իր Աստծուն, ինչպէս առաջ էր անում:
10 Երբ Դանիէլ իմացաւ թէ հրովարտակը ստորագրուեցաւ, իր տունը գնաց։ Իր սենեակին պատուհանները դէպի Երուսաղէմ բաց էին։ Օրը երեք անգամ ծունկի վրայ գալով կ’աղօթէր ու իր Աստուծոյն գոհութիւն կը մատուցանէր իր նախկին սովորութեանը պէս։
zohrab-1805▾ eastern-1994▾ western am▾
6:106:10 Даниил же, узнав, что подписан такой указ, пошел в дом свой; окна же в горнице его были открыты против Иерусалима, и он три раза в день преклонял колени, и молился своему Богу, и славословил Его, как это делал он и прежде того.
6:10 καὶ και and; even οὕτως ουτως so; this way ὁ ο the βασιλεὺς βασιλευς monarch; king Δαρεῖος δαρειος stand; establish καὶ και and; even ἐκύρωσεν κυροω ratify; confirm
6:10 וְ֠ wᵊ וְ and דָנִיֵּאל ḏāniyyēl דָּנִיֵּאל Daniel כְּ kᵊ כְּ like דִ֨י ḏˌî דִּי [relative] יְדַ֜ע yᵊḏˈaʕ ידע know דִּֽי־ dˈî- דִּי [relative] רְשִׁ֤ים rᵊšˈîm רשׁם write כְּתָבָא֙ kᵊṯāvˌā כְּתָב writing עַ֣ל ʕˈal עלל enter לְ lᵊ לְ to בַיְתֵ֔הּ vayᵊṯˈēh בַּיִת house וְ wᵊ וְ and כַוִּ֨ין ḵawwˌîn כַּוָּה window פְּתִיחָ֥ן pᵊṯîḥˌān פתח open לֵהּ֙ lˌēh לְ to בְּ bᵊ בְּ in עִלִּיתֵ֔הּ ʕillîṯˈēh עִלִּי upper room נֶ֖גֶד nˌeḡeḏ נֶגֶד toward יְרוּשְׁלֶ֑ם yᵊrûšᵊlˈem יְרוּשְׁלֶם Jerusalem וְ wᵊ וְ and זִמְנִין֩ zimnîn זְמָן time תְּלָתָ֨ה tᵊlāṯˌā תְּלָת three בְ vᵊ בְּ in יֹומָ֜א yômˈā יֹום day ה֣וּא׀ hˈû הוּא he בָּרֵ֣ךְ bārˈēḵ ברך kneel עַל־ ʕal- עַל upon בִּרְכֹ֗והִי birᵊḵˈôhî בְּרַךְ knee וּ û וְ and מְצַלֵּ֤א mᵊṣallˈē צלה pray וּ û וְ and מֹודֵא֙ môḏˌē ידה praise קֳדָ֣ם qᵒḏˈām קֳדָם before אֱלָהֵ֔הּ ʔᵉlāhˈēh אֱלָהּ god כָּ kā כְּ like ל־ l- לְ to קֳבֵל֙ qᵒvˌēl קֳבֵל opposite דִּֽי־ dˈî- דִּי [relative] הֲוָ֣א hᵃwˈā הוה be עָבֵ֔ד ʕāvˈēḏ עבד do מִן־ min- מִן from קַדְמַ֖ת qaḏmˌaṯ קַדְמָה former time דְּנָֽה׃ ס dᵊnˈā . s דְּנָה this
6:10. quod cum Danihel conperisset id est constitutam legem ingressus est domum suam et fenestris apertis in cenaculo suo contra Hierusalem tribus temporibus in die flectebat genua sua et adorabat confitebaturque coram Deo suo sicut et ante facere consueveratNow, when Daniel knew this, that is to say, that the law was made, he went into his house: and opening the windows in his upper chamber towards Jerusalem, he knelt down three times a day, and adored and gave thanks before his God, as he had been accustomed to do before.
10. And when Daniel knew that the writing was signed, he went into his house; ( now his windows were open in his chamber toward Jerusalem;) and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime:

6:10 Даниил же, узнав, что подписан такой указ, пошел в дом свой; окна же в горнице его были открыты против Иерусалима, и он три раза в день преклонял колени, и молился своему Богу, и славословил Его, как это делал он и прежде того.
6:10
καὶ και and; even
οὕτως ουτως so; this way
ο the
βασιλεὺς βασιλευς monarch; king
Δαρεῖος δαρειος stand; establish
καὶ και and; even
ἐκύρωσεν κυροω ratify; confirm
6:10
וְ֠ wᵊ וְ and
דָנִיֵּאל ḏāniyyēl דָּנִיֵּאל Daniel
כְּ kᵊ כְּ like
דִ֨י ḏˌî דִּי [relative]
יְדַ֜ע yᵊḏˈaʕ ידע know
דִּֽי־ dˈî- דִּי [relative]
רְשִׁ֤ים rᵊšˈîm רשׁם write
כְּתָבָא֙ kᵊṯāvˌā כְּתָב writing
עַ֣ל ʕˈal עלל enter
לְ lᵊ לְ to
בַיְתֵ֔הּ vayᵊṯˈēh בַּיִת house
וְ wᵊ וְ and
כַוִּ֨ין ḵawwˌîn כַּוָּה window
פְּתִיחָ֥ן pᵊṯîḥˌān פתח open
לֵהּ֙ lˌēh לְ to
בְּ bᵊ בְּ in
עִלִּיתֵ֔הּ ʕillîṯˈēh עִלִּי upper room
נֶ֖גֶד nˌeḡeḏ נֶגֶד toward
יְרוּשְׁלֶ֑ם yᵊrûšᵊlˈem יְרוּשְׁלֶם Jerusalem
וְ wᵊ וְ and
זִמְנִין֩ zimnîn זְמָן time
תְּלָתָ֨ה tᵊlāṯˌā תְּלָת three
בְ vᵊ בְּ in
יֹומָ֜א yômˈā יֹום day
ה֣וּא׀ hˈû הוּא he
בָּרֵ֣ךְ bārˈēḵ ברך kneel
עַל־ ʕal- עַל upon
בִּרְכֹ֗והִי birᵊḵˈôhî בְּרַךְ knee
וּ û וְ and
מְצַלֵּ֤א mᵊṣallˈē צלה pray
וּ û וְ and
מֹודֵא֙ môḏˌē ידה praise
קֳדָ֣ם qᵒḏˈām קֳדָם before
אֱלָהֵ֔הּ ʔᵉlāhˈēh אֱלָהּ god
כָּ כְּ like
ל־ l- לְ to
קֳבֵל֙ qᵒvˌēl קֳבֵל opposite
דִּֽי־ dˈî- דִּי [relative]
הֲוָ֣א hᵃwˈā הוה be
עָבֵ֔ד ʕāvˈēḏ עבד do
מִן־ min- מִן from
קַדְמַ֖ת qaḏmˌaṯ קַדְמָה former time
דְּנָֽה׃ ס dᵊnˈā . s דְּנָה this
6:10. quod cum Danihel conperisset id est constitutam legem ingressus est domum suam et fenestris apertis in cenaculo suo contra Hierusalem tribus temporibus in die flectebat genua sua et adorabat confitebaturque coram Deo suo sicut et ante facere consueverat
Now, when Daniel knew this, that is to say, that the law was made, he went into his house: and opening the windows in his upper chamber towards Jerusalem, he knelt down three times a day, and adored and gave thanks before his God, as he had been accustomed to do before.
10. And when Daniel knew that the writing was signed, he went into his house; ( now his windows were open in his chamber toward Jerusalem;) and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Расчеты врагов Даниила оправдались. Узнав содержание указа, он не оставил своего обычая трижды в день, может быть, утром, в полдень и вечером (Пс 54:18), или же в 3, 6: и 9: часы, как часы богослужебных собраний в храме Иерусалимском (Пс 140:2; Дан 9:21), молиться Богу по направлению к Иерусалиму. (Об этом обычае см. во Введении в отделе о подлинности книги).
Adam Clarke: Commentary on the Bible - 1831
6:10: Now when Daniel knew that the writing was signed - He saw what was designed, and he knew whom he served.
His windows being open - He would not shut them to conceal himself, but "kneeled down with his face turned toward Jerusalem, and prayed thrice each day, giving thanks to God as usual." When the Jews were in distant countries, in prayer they turned their faces towards Jerusalem; and when in Jerusalem, they turned their faces towards the temple. Solomon, in his prayer at the dedication of the temple, Kg1 8:48, had entreated God to hear the prayers of those who might be in strange lands, or in captivity, when they should turn their faces towards their own land, which God gave unto their fathers; and towards the city which he had chosen, and the house which was dedicated to his name. It was in reference to this that Daniel turned his face towards Jerusalem when he prayed.
Albert Barnes: Notes on the Bible - 1834
6:10: Now when Daniel knew that the writing was signed - Probably there was some proclamation made in regard to that decree.
He went into his house - That is, he went in in his usual manner. He made no change in his habits on account of the decree.
And his windows being open in his chamber - Open in the usual manner. It does not mean that he took pains to open them for the purpose of ostentation, or to show that he disregarded the decree, but that he took no care to close them with any view to avoid the consequences. In the warm climate of Babylon, the windows probably were commonly open. Houses among the Jews in later times, if not in the time of the exile, were usually constructed with an upper chamber - ὑπερῷον huperō on - which was a room not in common use, but employed as a guest chamber, where they received company and held feasts, and where at other times they retired for prayer and meditation. See the note at Mat 9:2. Those "upper rooms" are often the most pleasant and airy part of the house. Dr. Robinson (Researches, vol. iii. p. 417), describing the house of the American consularagent in Sidon, says, "His house was a large one, built upon the eastern wall of the city; the rooms were spacious, and furnished with more appearance of wealth than any I saw in the country. An upper parlour with many windows, on the roof of the proper house, resembled a summer palace; and commanded a delightful view of the country toward the east, full of trees and gardens, and country-houses, quite to the foot of the mountains."
Toward Jerusalem - It is not improbable that the windows were open on each side of the chamber, but this is particularly mentioned, because he turned his face toward Jerusalem when he prayed. This was natural to an exile Hebrew in prayer, because the temple of God had stood at Jerusalem, and that was the place where he abode by a visible symbol. It is probable that the Jews in their own country always in their prayers turned the face toward Jerusalem, and it was anticipated when the temple was dedicated, that this would be the case in whatever lands they might be. Thus in the prayer of Solomon, at the dedication, he says, "If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the Lord toward the city which thou hast chosen, and toward the house which I have built for thy name," etc., Kg1 8:44. And again Kg1 8:46-49, "If they sin against thee, and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near; if they shall bethink themselves in the land whither they were carried captives, and repent - and pray unto thee toward their land which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name, then hear thou their prayer," etc.
Compare Kg1 8:33, Kg1 8:35, Kg1 8:38. So in Psa 5:7 : "As for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple." So Jonah it. 4: "Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple." So in the first book of Esdras (Apocrypha), 4:58: "Now when this young man was gone forth, he lifted up his face to heaven, toward Jerusalem, and praised the King of heaven." Compare Intro. Section II. V. C. Daniel, therefore, in turning his face toward Jerusalem when he prayed, was acting in accordance with what Solomon had anticipated as proper in just such a supposed case, and with the pRev_ailing habit of his people when abroad. This was not, indeed, particularly prescribed as a duty, but it was recognized as proper; and it was not only in accordance with the instinctive feelings of love to his country and the temple, but a foundation was laid for this in the fact that Jerusalem was regarded as the peculiar dwelling-place of God on earth.
In the Koran it is enjoined as a duty on all Mussulmen, in whatever part of the earth they may be, to turn their faces toward the Caaba at Mecca when they pray: "The foolish men will say, What hath turned them from their Keblah toward which they formerly prayed? Say, unto God belongeth the East and the West; he directeth whom he pleaseth in the right way. Thus have we placed you, O Arabians, an intermediate nation, that ye may be witnesses against the rest of mankind, and that the apostle may be a witness against you. We appointed the Keblah, toward which thou didst formerly pray, only that we might know him who followeth the apostle from him that turneth back on his heels: though this change seem a great matter, unless unto those whom God hath directed. But God will not render your faith of none effect, for God is gracious and merciful unto man. We have seen thee turn about thy face toward heaven with uncertainty, but we will cause thee to turn thyself toward a Keblah that will please thee.
Turn, therefore, thy face toward the holy temple of Mecca; and wheRev_er ye be, turn your faces toward that place." - Sale's Koran, chapter ii. WheRev_er Mussulmen are, therefore, they turn their faces toward the temple at Mecca when they pray. Daniel complied with what was probably the general custom of his countrymen, and what was natural in his case, for there was, in the nature of the case, a reason why he should turn his face toward the place where God had been accustomed to manifest himself. It served to keep up in his mind the remembrance of his beloved country, and in his case could be attended with no evil. As all visible symbols of the Devine Being are now, however, withdrawn from any particular place on the earth, there is no propriety in imitating his example, and when we pray it is wholly immaterial in what direction the face is turned.
He kneeled upon his knees three times a day - In accordance, doubtless, with his usual custom. The amount of the statement is, that he did not vary his habit on account of the command. He evidently neither assumed a posture of ostentation, nor did he abstain from what he was accustomed to do. To have departed from his usual habit in any way would have been a yielding of principle in the case. It is not mentioned at what time in the day Daniel thus kneeled and prayed, but we may presume that it was evening, and morning, and noon. Thus the Psalmist says: "Evening, and morning, and at noon, will I pray, and cry aloud; and he shall hear my voice" Psa 55:17. No one can doubt the propriety of thus praying to God; and it would be well for all thus to call upon their God.
As he did aforetime - Without making any change. He neither increased nor diminished the number of times each day in which he called upon God; nor did he make any change in the manner of doing it. He did not seek ostentatiously to show that he was a worshipper of God, nor was he deterred by the fear of punishment from doing as he had been accustomed to do. If it should be said that Daniel's habit of worship was ostentatious; that his praying with his windows open was contrary to the true spirit of retiring devotion, and especially contrary to the spirit required of worshippers in the New Testament, where the Saviour commands us when we pray to "enter into the closet, and to shut the door" Mat 6:6, it may be replied,
(1) That there is no evidence that Daniel did this for the purpose of ostentation, and the supposition that he did it for that purpose is contrary to all that we know of his character;
(2) As we have seen, this was the customary place for prayer, and the manner of the prayer was what was usual;
(3) The chamber, or upper part of the house, was in fact the most retired part, and was a place where one would be least likely to be heard or seen; and
(4) There is no evidence that it would not have been quite private and unobserved if these men had not gone to his house and listened for the very purpose of detecting him at his devotions. No one could well guard against such a purpose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: when: Luk 14:26; Act 4:17-19
his windows: Kg1 8:30, Kg1 8:38, Kg1 8:44, Kg1 8:48-50; Ch2 6:38; Psa 5:7; Jon 2:4; Heb 4:16
he kneeled: Kg1 8:54; Ch2 6:13; Ezr 9:5; Psa 95:6; Luk 22:41; Act 7:60, Act 9:40, Act 20:36; Act 21:5; Eph 3:14
three: Dan 6:13; Psa 55:17, Psa 86:3 *marg. Act 2:1, Act 2:2, Act 2:15, Act 3:1, Act 10:9
gave: Psa 34:1; Phi 4:6; Col 3:17; Th1 5:17, Th1 5:18; Heb 13:15
as he: Neh 6:11; Psa 11:1, Psa 11:2; Mat 10:28-33; Luk 12:4-9; Act 4:18, Act 4:19, Act 4:29; Act 5:20, Act 5:29, Act 5:40-42, Act 20:24; Phi 1:14, Phi 1:20; Rev 2:10, Rev 2:13
Geneva 1599
6:10 Now when Daniel knew that the writing was signed, he went into his house; and his (e) windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
(e) Because he would not by his silence show that he consented to this wicked decree, he set open his windows toward Jerusalem when he prayed: both to stir up himself with the remembrance of God's promises to his people, when they should pray toward that temple, and also that others might see that he would neither consent in heart nor deed for these few days to anything that was contrary to God's glory.
John Gill
6:10 Now when Daniel knew that the writing was signed,.... This he knew, either by the relation of others, or by the public proclamation of it through the city; however, he did not know of it till it was signed, or otherwise he might have prevented it by applying to the king, in whom he had great interest; but, now the thing was done, he did not solicit the abrogation of it, knowing it was in vain; nor did he go to the king with complaints against his enemies, showing the design they had in it; but let things take their own course, he being determined to be found in his duty, be it as it would:
he went into his house: he left the court at the proper time of prayer, and went to his own house to perform it; he did not, in defiance of this law, go to prayer in the court, or in the streets, but retired home, as he was used to do:
and his windows being opened; not to be seen of men, but that he might have a clear view of the heavens, where his God dwelt, to whom he prayed, and be the more affected with the consideration of his greatness and glory:
in his chamber toward Jerusalem; it was not in the lower part of the house, nor on the top of the house, in either of which he might be more easily seen; but in his chamber, where he was wont to retire, the windows of which were opened "towards Jerusalem"; not towards the king's palace, as if he prayed to him, and so eluded the decree; nor towards the east, as the Heathens did; but towards Jerusalem, which lay to the south of Babylon; and that, either because of his remembrance of that city, his affection to it, and concern for its re-edification; or having some respect to the words of Solomon, 3Kings 8:33, &c.; and so, according to the Jewish writers, it was the custom of their people. Ben Gersom, on the above place, says, that though they did not pray within the temple, yet they prayed, turning themselves towards it, as much as possibly they could; and even when it was destroyed, as now, yet they in praying turned to the place where it had stood, as Saadiah, Aben Ezra, and Jarchi observe: and chiefly Daniel did this, because the temple was a type of Christ, through whom the persons and prayers of the saints are acceptable unto God:
he kneeled upon his knees three times a day, and prayed; kneeling is a prayer gesture, a token of reverence and humility; this was done three times a day, morning, noon, and evening; see Ps 55:17, in the morning, before he went out about the king's business; at noon, when he returned home to dinner; and at evening, when all his work was done, and he was about to retire to bed; the hours of prayer with the Jews seem to have been the third, sixth, and ninth; that is, at nine in the morning, twelve at noon, and three in the afternoon; see Acts 2:1,
and gave thanks before his God; for the benefits he daily received from him; or he "confessed before him" (d); the sins he had been guilty of, and owned the favours he partook of:
as he aforetime did; as it had been his custom from his youth upward, and therefore would not omit it now, on account of this edict.
(d) "confitebatur", V. L. Junius & Tremellius, Piscator, Calvin, Cocceius.
John Wesley
6:10 Toward Jerusalem - The temple was the place where the Lord placed his name, and promised to appear, and accept his people, all being a type of Christ, through whom only sinners are accepted. As he did aforetime - He did not abate his prayers for the king's command, nor did he break the law purposely, because he did no more than he was wont to do in serving his God.
Robert Jamieson, A. R. Fausset and David Brown
6:10 when Daniel knew . . . writing . . . signed--and that, therefore, the power of advising the king against it was taken from him.
went into his house--withdrawing from the God-dishonoring court.
windows . . . open--not in vainglory, but that there might be no obstruction to his view of the direction in which Jerusalem, the earthly seat of Jehovah under the Old Testament, lay; and that the sight of heaven might draw his mind off from earthly thoughts. To Christ in the heavenly temple let us turn our eyes in prayer, from this land of our captivity (3Kings 8:44, 3Kings 8:48; 2Chron 6:29, 2Chron 6:34, 2Chron 6:38; Ps 5:7).
chamber--the upper room, where prayer was generally offered by the Jews (Acts 1:13). Not on the housetop (Acts 10:9), where he would be conspicuous.
upon his knees--Humble attitudes in prayer become humble suppliants.
three times a day-- (Ps 55:17). The third, sixth, and ninth hour; our nine, twelve, and three o'clock (Acts 2:15; Acts 10:9; Acts 3:1; Acts 10:30; compare Dan 9:21).
as . . . aforetime--not from contempt of the king's command.
6:116:11: Յայնժամ արքն այնոքիկ դիտեցին՝ եւ գտին զԴանիէլ զի կայր յաղօթս եւ աղաչէր զԱստուած իւր[12167]։ [12167] Ոմանք. Գիտացին եւ գտին զԴանիէլ։
11 Այն ժամանակ այդ մարդիկ գաղտնի դիտեցին եւ տեսան Դանիէլին, որ աղօթում էր եւ աղաչում իր Աստծուն:
11 Ուստի այս մարդիկը հաւաքուեցան ու Դանիէլը գտան, որ իր Աստուծոյն առջեւ աղօթք ու աղաչանք կ’ընէր։
Յայնժամ արքն այնոքիկ [104]դիտեցին եւ գտին զԴանիէլ զի կայր յաղօթս եւ աղաչէր զԱստուած իւր:

6:11: Յայնժամ արքն այնոքիկ դիտեցին՝ եւ գտին զԴանիէլ զի կայր յաղօթս եւ աղաչէր զԱստուած իւր[12167]։
[12167] Ոմանք. Գիտացին եւ գտին զԴանիէլ։
11 Այն ժամանակ այդ մարդիկ գաղտնի դիտեցին եւ տեսան Դանիէլին, որ աղօթում էր եւ աղաչում իր Աստծուն:
11 Ուստի այս մարդիկը հաւաքուեցան ու Դանիէլը գտան, որ իր Աստուծոյն առջեւ աղօթք ու աղաչանք կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
6:116:11 Тогда эти люди подсмотрели и нашли Даниила молящегося и просящего милости пред Богом своим,
6:11 ἐπιγνοὺς επιγινωσκω recognize; find out δὲ δε though; while Δανιηλ δανιηλ Daniēl; Thanil τὸν ο the ὁρισμόν ορισμος who; what ἔστησε ιστημι stand; establish κατ᾿ κατα down; by αὐτοῦ αυτος he; him θυρίδας θυρις window ἤνοιξεν ανοιγω open up ἐν εν in τῷ ο the ὑπερῴῳ υπερωον upstairs αὐτοῦ αυτος he; him κατέναντι κατεναντι opposite; before Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἔπιπτεν πιπτω fall ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him τρὶς τρις three times τῆς ο the ἡμέρας ημερα day καθὼς καθως just as / like ἐποίει ποιεω do; make ἔμπροσθεν εμπροσθεν in front; before καὶ και and; even ἐδεῖτο δεω bind; tie
6:11 אֱ֠דַיִן ʔᵉḏayˌin אֱדַיִן then גֻּבְרַיָּ֤א guvrayyˈā גְּבַר man אִלֵּךְ֙ ʔillēḵ אִלֵּךְ these הַרְגִּ֔שׁוּ hargˈišû רגשׁ tremble וְ wᵊ וְ and הַשְׁכַּ֖חוּ haškˌaḥû שׁכח find לְ lᵊ לְ to דָנִיֵּ֑אל ḏāniyyˈēl דָּנִיֵּאל Daniel בָּעֵ֥א bāʕˌē בעה seek וּ û וְ and מִתְחַנַּ֖ן miṯḥannˌan חנן show mercy קֳדָ֥ם qᵒḏˌām קֳדָם before אֱלָהֵֽהּ׃ ʔᵉlāhˈēh אֱלָהּ god
6:11. viri igitur illi curiosius inquirentes invenerunt Danihel orantem et obsecrantem Deum suumWherefore those men carefully watching him, found Daniel praying and making supplication to his God.
11. Then these men assembled together, and found Daniel making petition and supplication before his God.
Then these men assembled, and found Daniel praying and making supplication before his God:

6:11 Тогда эти люди подсмотрели и нашли Даниила молящегося и просящего милости пред Богом своим,
6:11
ἐπιγνοὺς επιγινωσκω recognize; find out
δὲ δε though; while
Δανιηλ δανιηλ Daniēl; Thanil
τὸν ο the
ὁρισμόν ορισμος who; what
ἔστησε ιστημι stand; establish
κατ᾿ κατα down; by
αὐτοῦ αυτος he; him
θυρίδας θυρις window
ἤνοιξεν ανοιγω open up
ἐν εν in
τῷ ο the
ὑπερῴῳ υπερωον upstairs
αὐτοῦ αυτος he; him
κατέναντι κατεναντι opposite; before
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἔπιπτεν πιπτω fall
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
τρὶς τρις three times
τῆς ο the
ἡμέρας ημερα day
καθὼς καθως just as / like
ἐποίει ποιεω do; make
ἔμπροσθεν εμπροσθεν in front; before
καὶ και and; even
ἐδεῖτο δεω bind; tie
6:11
אֱ֠דַיִן ʔᵉḏayˌin אֱדַיִן then
גֻּבְרַיָּ֤א guvrayyˈā גְּבַר man
אִלֵּךְ֙ ʔillēḵ אִלֵּךְ these
הַרְגִּ֔שׁוּ hargˈišû רגשׁ tremble
וְ wᵊ וְ and
הַשְׁכַּ֖חוּ haškˌaḥû שׁכח find
לְ lᵊ לְ to
דָנִיֵּ֑אל ḏāniyyˈēl דָּנִיֵּאל Daniel
בָּעֵ֥א bāʕˌē בעה seek
וּ û וְ and
מִתְחַנַּ֖ן miṯḥannˌan חנן show mercy
קֳדָ֥ם qᵒḏˌām קֳדָם before
אֱלָהֵֽהּ׃ ʔᵉlāhˈēh אֱלָהּ god
6:11. viri igitur illi curiosius inquirentes invenerunt Danihel orantem et obsecrantem Deum suum
Wherefore those men carefully watching him, found Daniel praying and making supplication to his God.
11. Then these men assembled together, and found Daniel making petition and supplication before his God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. В душе Дария, понявшего замыслы врагов Даниила, происходит борьба между чувством долга, обязывающим исполнить закон, и желанием спасти пророка. Последнее настолько сильно, что первоначально препобеждает первое: царь придумывает различные средства обойти утвержденный им самим указ (ст. 14). Но в конце концов сознание необходимости быть верным закону берет перевес над расположением к Даниилу. Будучи не в силах спасти его, даже оказать какую-либо помощь, он живет лишь надеждой, что защитой пророка будет Бог, которому он служит.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Then these men assembled, and found Daniel praying and making supplication before his God. 12 Then they came near, and spake before the king concerning the king's decree; Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not. 13 Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day. 14 Then the king, when he heard these words, was sore displeased with himself, and set his heart on Daniel to deliver him: and he laboured till the going down of the sun to deliver him. 15 Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. 16 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.
Here is 1. Proof made of Daniel's praying to his God, notwithstanding the late edict to the contrary (v. 11): These men assembled; the came tumultuously together, so the word is, the same that was used v. 6, borrowed from Ps. ii. 1, Why do the heathen rage? They came together to visit Daniel, perhaps under pretence of business, at that time which they knew to be his usual hour of devotion; and, if they had not found him so engaged, they would have upbraided him with his faint-heartedness and distrust of his God, but (which they rather wished to do) they found him on his knees praying and making supplication before his God. For his love they are his adversaries; but, like his father David, he gives himself unto prayer, Ps. cix. 4. 2. Complaint made of it to the king. When they had found occasion against Daniel concerning the law of his God they lost no time, but applied to the king (v. 12), and having appealed to his whether there was not such a law made, and gained from him a recognition of it, and that it was so ratified that it might not be altered, they proceeded to accuse Daniel, v. 13. They so describe him, in the information they give, as to exasperate the king and incense him the more against him: "He is of the children of the captivity of Judah; he is of Judah, that despicable people, and now a captive in a despicable state, that can call nothing his own but what he has by the king's favour, and yet he regards not thee, O king! nor the decree that thou hast signed." Note, It is no new thing for that which is done faithfully, in the conscience towards God, to be misrepresented as done obstinately and in contempt of the civil powers, that is, for the best saints to be reproached as the worst men. Daniel regarded God, and therefore prayed, and we have reason to think prayed for the king and his government, yet this is construed as not regarding the king. That excellent spirit which Daniel was endued with, and that established reputation which he had gained, could not protect him from these poisonous darts. They do not say, He makes his petition to his God, lest Darius should take notice of that to his praise, but only, He makes his petition, which is the thing the law forbids. 3. The great concern the king was in hereupon. He now perceived that, whatever they pretended, it was not to honour him, but in spite to Daniel, that they had proposed that law, and now he is sorely displeased with himself for gratifying them in it, v. 14. Note, When men indulge a proud vain-glorious humour, and please themselves with that which feeds it, they know not what vexations they are preparing for themselves; their flatterers may prove their tormentors, and are but spreading a net for their feet. Now, the king sets his heart to deliver Daniel; both by argument and by authority he labours till the going down of the sun to deliver him, that is, to persuade his accusers not to insist upon his prosecution. Note, We often do that, through inconsideration, which afterwards we see cause a thousand times to wish undone again, which is a good reason why we should ponder the path of our feet, for then all our ways will be established. 4. The violence with which the prosecutors demanded judgment, v. 15. We are not told what Daniel said; the king himself is his advocate, he needs not plead his own cause, but silently commits himself and it to him that judges righteously. But the prosecutors insist upon it that the law must have its course; it is a fundamental maxim in the constitution of the government of the Medes and Persians, which had now become the universal monarchy, that no decree or statute which the king establishes may be changed. The same we find Esth. i. 19; viii. 8. The Chaldeans magnified the will of their king, by giving him a power to make and unmake laws at his pleasure, to slay and keep alive whom he would. The Persians magnified the wisdom of their king, by supposing that whatever law he solemnly ratified it was so well made that there could be no occasion to alter it, or dispense with it, as if any human foresight could, in framing a law, guard against all inconveniences. But, if this maxim be duly applied to Daniel's case (as I am apt to think it is not, but perverted), while it honours the king's legislative power it hampers his executive power, and incapacitates him to show that mercy which upholds the throne, and to pass acts of indemnity, which are the glories of a reign. Those who allow not the sovereign's power to dispense with a disabling statute, yet never question his power to pardon an offence against a penal statute. But Darius is denied this power. See what need we have to pray for princes that God would give them wisdom, for they are often embarrassed with great difficulties, even the wisest and best are. 5. The executing of the law upon Daniel. The king himself, with the utmost reluctance, and against his conscience, signs the warrant for his execution; and Daniel, that venerable grave man, who carried such a mixture of majesty and sweetness in his countenance, who had so often looked great upon the bench, and at the council-board, and greater upon his knees, who had power with God and man, and had prevailed, is brought, purely for worshipping his God, as if he had been one of the vilest of malefactors, and thrown into the den of lions, to be devoured by them, v. 16. One cannot think of it without the utmost compassion to the gracious sufferer and the utmost indignation at the malicious prosecutors. To make sure work, the stone laid upon the mouth of the den is sealed, and the king (an over-easy man) is persuaded to seal it with his own signet (v. 17), that unhappy signet with which he had confirmed the law that Daniel falls by. But his lords cannot trust him, unless they add their signets too. Thus, when Christ was buried, his adversaries sealed the stone that was rolled to the door of his sepulchre. 6. The encouragement which Darius gave to Daniel to trust in God: Thy God whom thou servest continually, he will deliver thee, v. 16. Here (1.) He justifies Daniel from guilt, owning all his crime to be serving his God continually, and continuing to do so even when it was made a crime. (2.) He leaves it to God to free him from punishment, since he could not prevail to do it: He will deliver thee. He is sure that his God can deliver him, for he believes him to be an almighty God, and he has reason to think he will do it, having heard of his delivering Daniel's companions in a like case from the fiery furnace, and concluding him to be always faithful to those who approve themselves faithful to him. Note, Those who serve God continually he will continually preserve, and will bear them out in his service.
Albert Barnes: Notes on the Bible - 1834
6:11: Then these men assembled ... - Evidently with a design of finding him at his devotions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: assembled: Dan 6:6; Psa 10:9, Psa 37:32, Psa 37:33
Carl Friedrich Keil and Franz Delitzsch
6:11 (6:10-24)
Daniel's offence against the law; his accusation, condemnation, and miraculous deliverance from the den of lions; and the punishment of his accusers.
The satraps did not wait long for Daniel's expected disregard of the king's prohibition. It was Daniel's custom, on bended knees, three times a day to offer prayer to his God in the upper chamber of his house, the window thereof being open towards Jerusalem. He continued this custom even after the issuing of the edict; for a discontinuance of it on account of that law would have been a denying of the faith and a sinning against God. On this his enemies had reckoned. They secretly watched him, and immediately reported his disregard of the king's command. In Dan 6:10 the place where he was wont to pray is more particularly described, in order that it might be shown how they could observe him. In the upper chamber of his house (עלּית, Hebr. עליּה, 3Kings 17:19; 2Kings 19:1), which was wont to be resorted to when one wished to be undisturbed, e.g., wished to engage in prayer (cf. Acts 1:13; Acts 10:9), the windows were open, i.e., not closed with lattice-work (cf. Ezek 40:16), opposite to, i.e., in the direction of, Jerusalem. להּ does not refer to Daniel: he had opened windows, but to לביתהּ: his house had open windows. If להּ referred to Daniel, then the הוּא following would be superfluous. The custom of turning in prayer toward Jerusalem originated after the building of the temple at Jerusalem as the dwelling-place of Jehovah; cf. 3Kings 8:33, 3Kings 8:35; Ps 5:8; Ps 28:2. The offering of prayer three times a day, - namely, at the third, sixth, and ninth hour, i.e., at the time of the morning and the evening sacrifices and at mid-day, - was not first introduced by the men of the Great Synagogue, to whom the uncritical rabbinical tradition refers all ancient customs respecting the worship of God, nor is the opinion of v. Leng., Hitz., and others, that it is not of later origin than the time of the Median Darius, correct; but its origin is to be traced back to the times of David, for we find the first notice of it in Ps 55:18. If Daniel thus continued to offer prayer daily (מודא = מהודא, Dan 2:23) at the open window, directing his face toward Jerusalem, after the promulgation of the law, just as he had been in the habit of doing before it, then there was neither ostentation nor pharisaic hypocrisy, nor scorn and a tempting of God, as Kirmiss imagines; but his conduct was the natural result of his fear of God and of his religion, under the influence of which he offered prayers not to make an outward show, for only secret spies could observe him when so engaged. דּי כּל־קבל does not mean altogether so as (Rosenmller, v. Leng., Maur., Hitzig), but, as always, on this account because, because. Because he always did thus, so now he continues to do it.
Daniel 6:12 (Dan 6:11)
When Daniel's enemies had secretly observed him prayer, they rushed into the house while he was offering his supplications, that they might apprehend him in the very act and be able to bring him to punishment. That the act of watching him is not particularly mentioned, since it is to be gathered from the context, does not make the fact itself doubtful, if one only does not arbitrarily, with Hitzig, introduce all kinds of pretences for throwing suspicion on the narrative; as e.g., by inquiring whether the 122 satraps had placed themselves in ambush; why Daniel had not guarded against them, had not shut himself in; and the lie. הרגּישׁ, as Dan 6:7, to rush forward, to press in eagerly, here "shows the greatness of the zeal with which they performed their business" (Kran.).
Daniel 6:13-14 (Dan 6:12-13)
They immediately accused him to the king. Reminding the king of the promulgation of the prohibition, they showed him that Daniel, one of the captive Jews, had not regarded the king's command, but had continued during the thirty days to pray to his own God, and thus had violated the law. In this accusation they laid against Daniel, we observe that his accusers do not describe him as one standing in office near to the king, but only as one of a foreign nation, one of the Jewish exiles in Babylon, in order that they may thereby bring his conduct under the suspicion of being a political act of rebellion against the royal authority.
Daniel 6:15 (Dan 6:14)
But the king, who knew and highly valued (cf. v. 2 [1]) Daniel's fidelity to the duties of his office, was so sore displeased by the accusation, that he laboured till the going down of the sun to effect his deliverance. The verb באשׁ has an intransitive meaning: to be evil, to be displeased, and is not joined into one sentence with the subject מלכּא, which stands here absolute; and the subject to עלוהי באשׁ is undefined: it, namely, the matter displeased him; cf. Gen 21:11. בּל שׂם corresponds to the Hebr. לב שׁית, Prov 22:17, to lay to heart. The word בּל, cor, mens, is unknown in the later Chaldee, but is preserved in the Syr. bālā̀ and the Arab. bâlun.
Daniel 6:16-17 (Dan 6:15-16)
When the king could not till the going down of the sun resolve on passing sentence against Daniel, about this time his accusers gathered themselves together into his presence for the purpose of inducing him to carry out the threatened punishment, reminding him that, according to the law of the Medes and Persians, every prohibition and every command which the king decreed (יהקים), i.e., issued in a legal form, could not be changed, i.e., could not be recalled. There being no way of escape out of the difficulty for the king, he had to give the command that the punishment should be inflicted, and Daniel was cast into the den of lions, v. 17 (Dan 6:16). On the Aphel היתיו, and the pass. from (Dan 6:17) היתית, see at Dan 3:13. The execution of the sentence was carried out, according to Oriental custom, on the evening of the day in which the accusation was made; this does not, however, imply that it was on the evening in which, at the ninth hour, he had prayed, as Hitzig affirms, in order that he may thereby make the whole matter improbable. In giving up Daniel to punishment, the king gave expression to the wish, "May thy God whom thou servest continually, deliver thee!" not "He will deliver thee;" for Darius could not have this confidence, but he may have had the feeble hope of the possibility of the deliverance which from his heart he wished, inasmuch as he may have heard of the miracles of the Almighty God whom Daniel served in the days of Belshazzar and Nebuchadnezzar.
Daniel 6:18 (Dan 6:17)
After Daniel had been thrown into the lions' den, its mouth was covered with a flat stone, and the stone was sealed with the king's seal and that of the great officers of state, that nothing might change or be changed (בּּדּניּאל צבוּ) concerning Daniel (צבוּ, affair, matter), not that the device against Daniel might not be frustrated (Hv., v. Leng., Maur., Klief.). This thought required the stat. emphat. צנוּתא, and also does not correspond with the application of a double seal. The old translator Theodot. is correct in his rendering: ὅπως μὴ ἀλλοιωθῇ πρᾶγμα ἐν τῷ Δανιήλ, and the lxx paraphrasing: ὅπως μὴ απ ̓αὐτῶν (μεγιστάνων) αρθῇ ὁ Δανιήλ, ἤ ὁ βασιλεύς αὐτὸν ἀνασπάσῃ ἐκ τοῦ λακκοῦ. Similarly also Ephr. Syr. and others.
The den of lions is designated by גּבּא, which the Targg. use for the Hebr. בור, a cistern. From this v. Leng., Maur., and Hitzig infer that the writer had in view a funnel-shaped cistern dug out in the ground, with a moderately small opening or mouth from above, which could be covered with a stone, so that for this one night the lions had to be shut in, while generally no stone lay on the opening. The pit also into which Joseph, the type of Daniel, was let down was a cistern (Gen 37:24), and the mouth of the cistern was usually covered with a stone (Gen 29:3; Lam 3:53). It can hence scarcely be conceived how the lions, over which no angel watched, could have remained in such a subterranean cavern covered with a stone. "The den must certainly have been very capacious if, as it appears, 122 men with their wives and children could have been thrown into it immediately after one another (v. 25 [Dan 6:24]); but this statement itself only shows again the deficiency of every view of the matter," - and thus the whole history is a fiction fabricated after the type of the history of Joseph! But these critics who speak thus have themselves fabricated the idea of the throwing into the den of 122 men with women and children - for the text states no number - in order that they might make the whole narrative appear absurd.
We have no account by the ancients of the construction of lions' dens. Ge. Hst, in his work on Fez and Morocco, p. 77, describes the lions' dens as they have been found in Morocco. According to his account, they consist of a large square cavern under the earth, having a partition-wall in the middle of it, which is furnished with a door, which the keeper can open and close from above. By throwing in food they can entice the lions from the one chamber into the other, and then, having shut the door, they enter the vacant space for the purpose of cleaning it. The cavern is open above, its mouth being surrounded by a wall of a yard and a half high, over which one can look down into the den. This description agrees perfectly with that which is here given in the text regarding the lions' den. Finally, גּבּא does not denote common cisterns. In Jer 41:7, Jer 41:9, גּוּבא (Hebr. בור) is a subterranean chamber into which seventy dead bodies were cast; in Is 14:15, the place of Sheol is called גּוב. No reason, therefore, exists for supposing that it is a funnel-formed cistern. The mouth (פּוּם) of the den is not its free opening above by which one may look down into it, but an opening made in its side, through which not only the lions were brought into it, but by which also the keepers entered for the purpose of cleansing the den and of attending to the beasts, and could reach the door in the partition-wall (cf. Hst, p. 270). This opening was covered with a great flat stone, which was sealed, the free air entering to the lions from above. This also explains how, according to Dan 6:20 ff., the king was able to converse with Daniel before the removal of the stone (namely, by the opening above).
Daniel 6:19-21 (Dan 6:18-20)
Then the king went to his palace, and passed the night fasting: neither were any of his concubines brought before him; and this sleep went from him. The king spent a sleepless night in sorrow on account of Daniel. טות, used adverbially, in fasting, i.e., without partaking of food in the evening. דּחוה, concubina; cf. The Arab. dahâ and dahâ=, subigere faeminam, and Gesen. Thes. p. 333. On the following morning (v. 20 [Dan 6:19]) the king rose early, at the dawn of day, and went to the den of lions, and with lamentable voice called to him feebly hoping that Daniel might be delivered by his God whom he continually served. Daniel answered the king, thereby showing that he had been preserved; whereupon the king was exceeding glad. The future or imperf. יקוּם (Dan 6:19) is not to be interpreted with Kranichfeld hypothetically, he thought to rise early, seeing he did actually rise early, but is used instead of the perf. to place the clause in relation to the following, meaning: the king, as soon as he arose at morning dawn, went hastily by the early light. בּנגהא, at the shining of the light, serves for a nearer determination of the בּשׁפרפּרא, at the morning dawn, namely, as soon as the first rays of the rising sun appeared. The predicate the living God is occasioned by the preservation of life, which the king regarded as possible, and probably was made known to the king in previous conversations with Daniel; cf. Ps 42:3; Ps 84:3; 1Kings 17:36, etc.
Daniel 6:22-24 (Dan 6:21-23)
In his answer Daniel declares his innocence, which God had recognised, and on that account had sent His angel (cf. Ps 34:8; Ps 91:11.) to shut the mouths of the lions; cf. Heb 10:33. ואף, and also (concluding from the innocence actually testified to by God) before the king, i.e., according to the king's judgment, he had done nothing wrong or hurtful. By his transgression of the edict he had not done evil against the king's person. This Daniel could the more certainly say, the more he perceived how the king was troubled and concerned about his preservation, because in Daniel's transgression he himself had seen no conspiracy against his person, but only fidelity toward his own God. The king hereupon immediately gave command that he should be brought out of the den of lions. The Aph. הנסקה and the Hoph. הסּק, to not come from נסק, but from סלק; the נis merely compensative. סלק, to mount up, Aph. to bring out; by which, however, we are not to understand a being drawn up by ropes through the opening of the den from above. The bringing out was by the opened passage in the side of the den, for which purpose the stone with the seals was removed. To make the miracle of his preservation manifest, and to show the reason of it, v. 24 (Dan 6:23) states that Daniel was found without any injury, because he had trusted in his God.
Daniel 6:25 (Dan 6:24)
But now the destruction which the accusers of Daniel thought to bring upon him fell upon themselves. The king commanded that they should be cast into the den of lions, where immediately, before they had reached the bottom, they were seized and torn to pieces by the lions. On קרצוהי אכל see at Dan 3:8. By the accusers we are not (with Hitzig) to think of the 120 satraps together with the two chief presidents, but only of a small number of the special enemies of Daniel who had concerned themselves with the matter. The condemning to death of the wives and children along with the men was in accordance with Persian custom, as is testified by Herodotus, iii. 119, Amm. Marcell. xxiii. 6. 81, and also with the custom of the Macedonians in the case of treason (Curtius, vi. ii.), but was forbidden in the law of Moses; cf. Deut 24:16.
John Gill
6:11 Then these men assembled,.... Gathered together, and went in a body to Daniel's house; knowing his times of prayer, and where, and in what manner, he used to pray, to see if they could find him at it as aforetime; that so they might have to accuse him with it. Saadiah says, they found a girl, and asked her what Daniel was doing? she told him that Daniel was on his knees, praying to his God in his chamber; immediately they went, and found as she had said:
and found Daniel praying and making supplication before his God; they went into his house, and up into his chamber, the doors not being locked, pretending perhaps business with him, and saw him at his devotions; so that they were able, upon their own knowledge, to bring in an accusation against him for breach of the king's law, and prove it.
Robert Jamieson, A. R. Fausset and David Brown
6:11 assembled--as in Dan 6:6, "assembled" or "ran hastily," so as to come upon Daniel suddenly and detect him in the act.
6:126:12: Մատեա՛ն եւ ասեն ցթագաւորն. Ա՛րքայ՝ ո՞չ ուխտ մի կարգեցեր, զի ամենայն մարդ որ խնդրիցէ խնդրուածս յամենայն աստուծոյ՝ կամ ՚ի մարդոյ մինչեւ յաւուրս երեսուն, բա՛ց եթէ ՚ի քէ՛ն արքայէ, անկցի ՚ի գուբ առիւծուց։ Եւ ասէ արքայ. Ճշմարի՛տ է բանդ, եւ զհրաման Մարաց եւ զՊարսից չէ՛ օրէն շրջել[12168]։ [12168] Ոմանք. Բայց եթէ ՚ի քէն արքայէ... բանդ. զհրաման Մարաց։
12 Եկան եւ ասացին թագաւորին. «Արքա՛յ, դու ուխտ չհաստատեցի՞ր, թէ իւրաքանչիւր մարդ, որ մինչեւ երեսուն օր բան խնդրի որեւէ աստծուց կամ մարդուց, բացի քեզնից՝ արքայից, կը նետուի առիւծների գուբը»: Եւ արքան ասաց. «Ճշմարիտ է այդ խօսքը. մարերի ու պարսիկների հրամանը օրինական չէ խախտել»:
12 Այն ատեն մօտեցան ու թագաւորին առջեւ թագաւորին արգելիչ օրէնքին համար ըսին. «Դուն արգելիչ օրէնք մը չստորագրեցի՞ր, թէ ով որ մինչեւ երեսուն օր բան մը խնդրէ քեզմէ զատ ոեւէ աստուծմէ կամ մարդէ, ո՛վ թագաւոր, առիւծներուն գուբը նետուի»։ Թագաւորը պատասխան տուաւ ու ըսաւ. «Այդ խօսքը ճշմարիտ է՝ Մարերու ու Պարսիկներու անխափանելի օրէնքին համեմատ»։
[105]Մատեան եւ ասեն ցթագաւորն. Արքայ, ո՞չ ուխտ մի կարգեցեր``, զի ամենայն մարդ որ խնդրիցէ խնդրուածս յամենայն աստուծոյ կամ ի մարդոյ մինչեւ յաւուրս երեսուն, բաց եթէ ի քէն արքայէ, անկցի ի գուբ առիւծուց: Եւ ասէ արքայ. Ճշմարիտ է բանդ, եւ զհրամանն Մարաց եւ զՊարսից չէ օրէն շրջել:

6:12: Մատեա՛ն եւ ասեն ցթագաւորն. Ա՛րքայ՝ ո՞չ ուխտ մի կարգեցեր, զի ամենայն մարդ որ խնդրիցէ խնդրուածս յամենայն աստուծոյ՝ կամ ՚ի մարդոյ մինչեւ յաւուրս երեսուն, բա՛ց եթէ ՚ի քէ՛ն արքայէ, անկցի ՚ի գուբ առիւծուց։ Եւ ասէ արքայ. Ճշմարի՛տ է բանդ, եւ զհրաման Մարաց եւ զՊարսից չէ՛ օրէն շրջել[12168]։
[12168] Ոմանք. Բայց եթէ ՚ի քէն արքայէ... բանդ. զհրաման Մարաց։
12 Եկան եւ ասացին թագաւորին. «Արքա՛յ, դու ուխտ չհաստատեցի՞ր, թէ իւրաքանչիւր մարդ, որ մինչեւ երեսուն օր բան խնդրի որեւէ աստծուց կամ մարդուց, բացի քեզնից՝ արքայից, կը նետուի առիւծների գուբը»: Եւ արքան ասաց. «Ճշմարիտ է այդ խօսքը. մարերի ու պարսիկների հրամանը օրինական չէ խախտել»:
12 Այն ատեն մօտեցան ու թագաւորին առջեւ թագաւորին արգելիչ օրէնքին համար ըսին. «Դուն արգելիչ օրէնք մը չստորագրեցի՞ր, թէ ով որ մինչեւ երեսուն օր բան մը խնդրէ քեզմէ զատ ոեւէ աստուծմէ կամ մարդէ, ո՛վ թագաւոր, առիւծներուն գուբը նետուի»։ Թագաւորը պատասխան տուաւ ու ըսաւ. «Այդ խօսքը ճշմարիտ է՝ Մարերու ու Պարսիկներու անխափանելի օրէնքին համեմատ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:126:12 потом пришли и сказали царю о царском повелении: не ты ли подписал указ, чтобы всякого человека, который в течение тридцати дней будет просить какого-либо бога или человека, кроме тебя, царь, бросать в львиный ров? Царь отвечал и сказал: это слово твердо, как закон Мидян и Персов, не допускающий изменения.
6:12 καὶ και and; even αὐτοὶ αυτος he; him ἐτήρησαν τηρεω keep τὸν ο the Δανιηλ δανιηλ Daniēl; Thanil καὶ και and; even κατελάβοσαν καταλαμβανω apprehend αὐτὸν αυτος he; him εὐχόμενον ευχομαι wish; make τρὶς τρις three times τῆς ο the ἡμέρας ημερα day καθ᾿ κατα down; by ἑκάστην εκαστος each ἡμέραν ημερα day
6:12 בֵּ֠ bē בְּ in אדַיִן ʔḏayˌin אֱדַיִן then קְרִ֨יבוּ qᵊrˌîvû קרב approach וְ wᵊ וְ and אָמְרִ֥ין ʔomrˌîn אמר say קֳדָם־ qᵒḏom- קֳדָם before מַלְכָּא֮ malkā מֶלֶךְ king עַל־ ʕal- עַל upon אֱסָ֣ר ʔᵉsˈār אֱסָר inhibition מַלְכָּא֒ malkˌā מֶלֶךְ king הֲ hᵃ הֲ [interrogative] לָ֧א lˈā לָא not אֱסָ֣ר ʔᵉsˈār אֱסָר inhibition רְשַׁ֗מְתָּ rᵊšˈamtā רשׁם write דִּ֣י dˈî דִּי [relative] כָל־ ḵol- כֹּל whole אֱנָ֡שׁ ʔᵉnˈāš אֱנָשׁ mankind דִּֽי־ dˈî- דִּי [relative] יִבְעֵה֩ yivʕˌē בעה seek מִן־ min- מִן from כָּל־ kol- כֹּל whole אֱלָ֨הּ ʔᵉlˌāh אֱלָהּ god וֶֽ wˈe וְ and אֱנָ֜שׁ ʔᵉnˈāš אֱנָשׁ mankind עַד־ ʕaḏ- עַד until יֹומִ֣ין yômˈîn יֹום day תְּלָתִ֗ין tᵊlāṯˈîn תְּלָתִין thirty לָהֵן֙ lāhˌēn לָהֵן but מִנָּ֣ךְ minnˈāḵ מִן from מַלְכָּ֔א malkˈā מֶלֶךְ king יִתְרְמֵ֕א yiṯrᵊmˈē רמה throw לְ lᵊ לְ to גֹ֖וב ḡˌôv גֹּב pit אַרְיָותָ֑א ʔaryāwṯˈā אַרְיֵה lion עָנֵ֨ה ʕānˌē ענה answer מַלְכָּ֜א malkˈā מֶלֶךְ king וְ wᵊ וְ and אָמַ֗ר ʔāmˈar אמר say יַצִּיבָ֧א yaṣṣîvˈā יַצִּיב reliable מִלְּתָ֛א millᵊṯˈā מִלָּה word כְּ kᵊ כְּ like דָת־ ḏoṯ- דָּת law מָדַ֥י māḏˌay מָדַי Media וּ û וְ and פָרַ֖ס fārˌas פָּרַס Persia דִּי־ dî- דִּי [relative] לָ֥א lˌā לָא not תֶעְדֵּֽא׃ ṯeʕdˈē עדה go
6:12. et accedentes locuti sunt regi super edicto rex numquid non constituisti ut omnis homo qui rogaret quemquam de diis et hominibus usque ad dies triginta nisi a te rex mitteretur in lacum leonum ad quod respondens rex ait verus sermo iuxta decretum Medorum atque Persarum quod praevaricari non licetAnd they came and spoke to the king concerning the edict: O king, hast thou not decreed, that every man that should make a request to any of the gods, or men, for thirty days, but to thyself, O king, should be cast into the den of the lions? And the king answered them, saying: The word is true, according to the decree of the Medes and Persians, which it is not lawful to violate.
12. Then they came near, and spake before the king concerning the king’s interdict; Hast thou not signed an interdict, that every man that shall make petition unto any god or man within thirty days, save unto thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not.
Then they came near, and spake before the king concerning the king' s decree; Hast thou not signed a decree, that every man that shall ask [a petition] of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing [is] true, according to the law of the Medes and Persians, which altereth not:

6:12 потом пришли и сказали царю о царском повелении: не ты ли подписал указ, чтобы всякого человека, который в течение тридцати дней будет просить какого-либо бога или человека, кроме тебя, царь, бросать в львиный ров? Царь отвечал и сказал: это слово твердо, как закон Мидян и Персов, не допускающий изменения.
6:12
καὶ και and; even
αὐτοὶ αυτος he; him
ἐτήρησαν τηρεω keep
τὸν ο the
Δανιηλ δανιηλ Daniēl; Thanil
καὶ και and; even
κατελάβοσαν καταλαμβανω apprehend
αὐτὸν αυτος he; him
εὐχόμενον ευχομαι wish; make
τρὶς τρις three times
τῆς ο the
ἡμέρας ημερα day
καθ᾿ κατα down; by
ἑκάστην εκαστος each
ἡμέραν ημερα day
6:12
בֵּ֠ בְּ in
אדַיִן ʔḏayˌin אֱדַיִן then
קְרִ֨יבוּ qᵊrˌîvû קרב approach
וְ wᵊ וְ and
אָמְרִ֥ין ʔomrˌîn אמר say
קֳדָם־ qᵒḏom- קֳדָם before
מַלְכָּא֮ malkā מֶלֶךְ king
עַל־ ʕal- עַל upon
אֱסָ֣ר ʔᵉsˈār אֱסָר inhibition
מַלְכָּא֒ malkˌā מֶלֶךְ king
הֲ hᵃ הֲ [interrogative]
לָ֧א lˈā לָא not
אֱסָ֣ר ʔᵉsˈār אֱסָר inhibition
רְשַׁ֗מְתָּ rᵊšˈamtā רשׁם write
דִּ֣י dˈî דִּי [relative]
כָל־ ḵol- כֹּל whole
אֱנָ֡שׁ ʔᵉnˈāš אֱנָשׁ mankind
דִּֽי־ dˈî- דִּי [relative]
יִבְעֵה֩ yivʕˌē בעה seek
מִן־ min- מִן from
כָּל־ kol- כֹּל whole
אֱלָ֨הּ ʔᵉlˌāh אֱלָהּ god
וֶֽ wˈe וְ and
אֱנָ֜שׁ ʔᵉnˈāš אֱנָשׁ mankind
עַד־ ʕaḏ- עַד until
יֹומִ֣ין yômˈîn יֹום day
תְּלָתִ֗ין tᵊlāṯˈîn תְּלָתִין thirty
לָהֵן֙ lāhˌēn לָהֵן but
מִנָּ֣ךְ minnˈāḵ מִן from
מַלְכָּ֔א malkˈā מֶלֶךְ king
יִתְרְמֵ֕א yiṯrᵊmˈē רמה throw
לְ lᵊ לְ to
גֹ֖וב ḡˌôv גֹּב pit
אַרְיָותָ֑א ʔaryāwṯˈā אַרְיֵה lion
עָנֵ֨ה ʕānˌē ענה answer
מַלְכָּ֜א malkˈā מֶלֶךְ king
וְ wᵊ וְ and
אָמַ֗ר ʔāmˈar אמר say
יַצִּיבָ֧א yaṣṣîvˈā יַצִּיב reliable
מִלְּתָ֛א millᵊṯˈā מִלָּה word
כְּ kᵊ כְּ like
דָת־ ḏoṯ- דָּת law
מָדַ֥י māḏˌay מָדַי Media
וּ û וְ and
פָרַ֖ס fārˌas פָּרַס Persia
דִּי־ dî- דִּי [relative]
לָ֥א lˌā לָא not
תֶעְדֵּֽא׃ ṯeʕdˈē עדה go
6:12. et accedentes locuti sunt regi super edicto rex numquid non constituisti ut omnis homo qui rogaret quemquam de diis et hominibus usque ad dies triginta nisi a te rex mitteretur in lacum leonum ad quod respondens rex ait verus sermo iuxta decretum Medorum atque Persarum quod praevaricari non licet
And they came and spoke to the king concerning the edict: O king, hast thou not decreed, that every man that should make a request to any of the gods, or men, for thirty days, but to thyself, O king, should be cast into the den of the lions? And the king answered them, saying: The word is true, according to the decree of the Medes and Persians, which it is not lawful to violate.
12. Then they came near, and spake before the king concerning the king’s interdict; Hast thou not signed an interdict, that every man that shall make petition unto any god or man within thirty days, save unto thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:12: Shall be cast into the den of lions - Either this was the royal menagerie, like that place in the Tower of London, where wild beasts are kept for the king's pleasure, and the public amusement; or they were kept for the purpose of devouring certain criminals, which the laws might consign to that kind of death. This is most likely, from the case before us.
Albert Barnes: Notes on the Bible - 1834
6:12: Then they came near - That is, they came near to the king. They had detected Daniel, as they expected and desired to do, in a palpable violation of the law, and they lost no time in apprising the king of it, and in reminding him of the law which he had established. Informers are not apt to lose time.
The king answered and said, The thing is true ... - It is undeniable, whatever may be the consequences. There is no reason to suppose that he as yet had any suspicion of their design in asking this question. It is not improbable that he apprehended there had been some violation of the law, but it does not appear that his suspicions rested on Daniel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: they: Dan 3:8-12; Act 16:19, Act 16:24, Act 24:2-9
the den: It is probable that these lions were kept for the purpose of devouring certain criminals, whom the laws might consign to that kind of death.
The thing: Dan 6:8; Est 1:19
John Gill
6:12 Then they came near,.... They went immediately from Daniel's house to the king's palace, and into the king's presence; which they could do, either by virtue of their offices, or being admitted by the proper officer in waiting:
and spake before the king concerning the king's decree; at first they said nothing about Daniel, but about the decree, to get it recognized, and afresh ratified and confirmed; lest, under some pretence or another, the king should change it:
hast thou not signed a decree, that every man that shall ask a petition of any god or man within thirty days, save of thee, O king, shall be cast into the den of lions? they do not say peremptorily that he had signed such a decree, but put the question to him, that they might have it affirmed by himself:
the king answered and said, the thing is true, according to the law of the Medes and Persians, which altereth not; it is true that such a decree is made and signed, and it is an unalterable one; such as is every established and signed decree of the Medes and Persians: it is as if he had said, it is very true what you put me in mind of, and I will never recede from it, or nullify and make it void.
Robert Jamieson, A. R. Fausset and David Brown
6:12 They preface their attack by alleging the king's edict, so as to get him again to confirm it unalterably, before they mention Daniel's name. Not to break a wicked promise, is not firmness, but guilty obstinacy (Mt 14:9; Mk 6:26).
6:136:13: Յայնժամ պատասխանի ետուն արքայի՝ եւ ասեն. Դանիէլ՝ որ յորդւոց գերութեանն Հրէաստանի, ո՛չ հնազանդեցաւ հրամանի քում արքայ. եւ երի՛ս ժամ խնդրէ խնդրուածս յԱստուծոյ իւրմէ[12169]։ [12169] Օրինակ մի. Գերութեանն էր Հրէաս՛՛։ Բազումք. Եւ երիս ժամս աւ՛՛։
13 Այն ժամանակ պատասխանեցին թագաւորին եւ ասացին. «Դանիէլը, որ Հրէաստանի գերեվարուածներից մէկն է, չհնազանդուեց քո հրամանին, արքա՛յ, եւ օրական երեք անգամ բան է խնդրում իր Աստծուց»:
13 Այն ատեն անոնք թագաւորին ըսին. «Հրէաստանի գերութեան որդիներէն Դանիէլը քեզ եւ քու ստորագրած արգելիչ օրէնքդ բանի տեղ չի դներ, ո՛վ թագաւոր ու օրը երեք անգամ իր խնդրանքը կը մատուցանէ իր Աստուծոյն»։
Յայնժամ պատասխանի ետուն արքայի եւ ասեն. Դանիէլ որ յորդւոց գերութեանն Հրէաստանի, [106]ոչ հնազանդեցաւ հրամանի քում, արքայ, եւ երիս ժամս խնդրէ խնդրուածս յԱստուծոյ իւրմէ:

6:13: Յայնժամ պատասխանի ետուն արքայի՝ եւ ասեն. Դանիէլ՝ որ յորդւոց գերութեանն Հրէաստանի, ո՛չ հնազանդեցաւ հրամանի քում արքայ. եւ երի՛ս ժամ խնդրէ խնդրուածս յԱստուծոյ իւրմէ[12169]։
[12169] Օրինակ մի. Գերութեանն էր Հրէաս՛՛։ Բազումք. Եւ երիս ժամս աւ՛՛։
13 Այն ժամանակ պատասխանեցին թագաւորին եւ ասացին. «Դանիէլը, որ Հրէաստանի գերեվարուածներից մէկն է, չհնազանդուեց քո հրամանին, արքա՛յ, եւ օրական երեք անգամ բան է խնդրում իր Աստծուց»:
13 Այն ատեն անոնք թագաւորին ըսին. «Հրէաստանի գերութեան որդիներէն Դանիէլը քեզ եւ քու ստորագրած արգելիչ օրէնքդ բանի տեղ չի դներ, ո՛վ թագաւոր ու օրը երեք անգամ իր խնդրանքը կը մատուցանէ իր Աստուծոյն»։
zohrab-1805▾ eastern-1994▾ western am▾
6:136:13 Тогда отвечали они и сказали царю, что Даниил, который из пленных сынов Иудеи, не обращает внимания ни на тебя, царь, ни на указ, тобою подписанный, но три раза в день молится своими молитвами.
6:13 τότε τοτε at that οὗτοι ουτος this; he οἱ ο the ἄνθρωποι ανθρωπος person; human ἐνέτυχον εντυγχανω intercede τῷ ο the βασιλεῖ βασιλευς monarch; king καὶ και and; even εἶπαν επω say; speak Δαρεῖε δαρειος monarch; king οὐχ ου not ὁρισμὸν ορισμος appoint; mark out ἵνα ινα so; that πᾶς πας all; every ἄνθρωπος ανθρωπος person; human μὴ μη not εὔξηται ευχομαι wish; make εὐχὴν ευχη wish; vow μηδὲ μηδε while not; nor ἀξιώσῃ αξιοω deem worthy; consider worthwhile ἀξίωμα αξιωμα from; by παντὸς πας all; every θεοῦ θεος God ἕως εως till; until ἡμερῶν ημερα day τριάκοντα τριακοντα thirty ἀλλὰ αλλα but παρὰ παρα from; by σοῦ σου of you; your βασιλεῦ βασιλευς monarch; king εἰ ει if; whether δὲ δε though; while μή μη not ῥιφήσεται ριπτω fling; disperse εἰς εις into; for τὸν ο the λάκκον λακκος the λεόντων λεων lion ἀποκριθεὶς αποκρινομαι respond δὲ δε though; while ὁ ο the βασιλεὺς βασιλευς monarch; king εἶπεν επω say; speak αὐτοῖς αυτος he; him ἀκριβὴς ακριβης exact; accurate ὁ ο the λόγος λογος word; log καὶ και and; even μενεῖ μενω stay; stand fast ὁ ο the ὁρισμός ορισμος and; even εἶπον επω say; speak αὐτῷ αυτος he; him ὁρκίζομέν ορκιζω put on / under oath; administer an oath σε σε.1 you τοῖς ο the Μήδων μηδος Mēdos; Mithos καὶ και and; even Περσῶν περσης dogma; decree ἵνα ινα so; that μὴ μη not ἀλλοιώσῃς αλλοιοω the πρόσταγμα προσταγμα while not; nor θαυμάσῃς θαυμαζω wonder πρόσωπον προσωπον face; ahead of καὶ και and; even ἵνα ινα so; that μὴ μη not ἐλαττώσῃς ελαττοω diminish τι τις anyone; someone τῶν ο the εἰρημένων ερεω.1 state; mentioned καὶ και and; even κολάσῃς κολαζω punish τὸν ο the ἄνθρωπον ανθρωπος person; human ὃς ος who; what οὐκ ου not ἐνέμεινε εμμενω abide τῷ ο the ὁρισμῷ ορισμος this; he καὶ και and; even εἶπεν επω say; speak οὕτως ουτως so; this way ποιήσω ποιεω do; make καθὼς καθως just as / like λέγετε λεγω tell; declare καὶ και and; even ἕστηκέ ιστημι stand; establish μοι μοι me τοῦτο ουτος this; he
6:13 בֵּ֠ bē בְּ in אדַיִן ʔḏayˌin אֱדַיִן then עֲנֹ֣ו ʕᵃnˈô ענה answer וְ wᵊ וְ and אָמְרִין֮ ʔomrîn אמר say קֳדָ֣ם qᵒḏˈām קֳדָם before מַלְכָּא֒ malkˌā מֶלֶךְ king דִּ֣י dˈî דִּי [relative] דָנִיֵּ֡אל ḏāniyyˈēl דָּנִיֵּאל Daniel דִּי֩ dˌî דִּי [relative] מִן־ min- מִן from בְּנֵ֨י bᵊnˌê בַּר son גָלוּתָ֜א ḡālûṯˈā גָּלוּ exile דִּ֣י dˈî דִּי [relative] יְה֗וּד yᵊhˈûḏ יְהוּד Judaea לָא־ lā- לָא not שָׂ֨ם śˌām שׂים place עֲלָ֤ךְעליך *ʕᵃlˈāḵ עַל upon מַלְכָּא֙ malkˌā מֶלֶךְ king טְעֵ֔ם ṭᵊʕˈēm טְעֵם sense וְ wᵊ וְ and עַל־ ʕal- עַל upon אֱסָרָ֖א ʔᵉsārˌā אֱסָר inhibition דִּ֣י dˈî דִּי [relative] רְשַׁ֑מְתָּ rᵊšˈamtā רשׁם write וְ wᵊ וְ and זִמְנִ֤ין zimnˈîn זְמָן time תְּלָתָה֙ tᵊlāṯˌā תְּלָת three בְּ bᵊ בְּ in יֹומָ֔א yômˈā יֹום day בָּעֵ֖א bāʕˌē בעה seek בָּעוּתֵֽהּ׃ bāʕûṯˈēh בָּעוּ request
6:13. tunc respondentes dixerunt coram rege Danihel de filiis captivitatis Iudae non curavit de lege tua et de edicto quod constituisti sed tribus temporibus per diem orat obsecratione suaThen they answered, and said before the king: Daniel, who is of the children of the captivity of Juda, hath not regarded thy law, nor the decree that thou hast made: but three times a day he maketh his prayer.
13. Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the interdict that thou hast signed, but maketh his petition three times a day.
Then answered they and said before the king, That Daniel, which [is] of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day:

6:13 Тогда отвечали они и сказали царю, что Даниил, который из пленных сынов Иудеи, не обращает внимания ни на тебя, царь, ни на указ, тобою подписанный, но три раза в день молится своими молитвами.
6:13
τότε τοτε at that
οὗτοι ουτος this; he
οἱ ο the
ἄνθρωποι ανθρωπος person; human
ἐνέτυχον εντυγχανω intercede
τῷ ο the
βασιλεῖ βασιλευς monarch; king
καὶ και and; even
εἶπαν επω say; speak
Δαρεῖε δαρειος monarch; king
οὐχ ου not
ὁρισμὸν ορισμος appoint; mark out
ἵνα ινα so; that
πᾶς πας all; every
ἄνθρωπος ανθρωπος person; human
μὴ μη not
εὔξηται ευχομαι wish; make
εὐχὴν ευχη wish; vow
μηδὲ μηδε while not; nor
ἀξιώσῃ αξιοω deem worthy; consider worthwhile
ἀξίωμα αξιωμα from; by
παντὸς πας all; every
θεοῦ θεος God
ἕως εως till; until
ἡμερῶν ημερα day
τριάκοντα τριακοντα thirty
ἀλλὰ αλλα but
παρὰ παρα from; by
σοῦ σου of you; your
βασιλεῦ βασιλευς monarch; king
εἰ ει if; whether
δὲ δε though; while
μή μη not
ῥιφήσεται ριπτω fling; disperse
εἰς εις into; for
τὸν ο the
λάκκον λακκος the
λεόντων λεων lion
ἀποκριθεὶς αποκρινομαι respond
δὲ δε though; while
ο the
βασιλεὺς βασιλευς monarch; king
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ἀκριβὴς ακριβης exact; accurate
ο the
λόγος λογος word; log
καὶ και and; even
μενεῖ μενω stay; stand fast
ο the
ὁρισμός ορισμος and; even
εἶπον επω say; speak
αὐτῷ αυτος he; him
ὁρκίζομέν ορκιζω put on / under oath; administer an oath
σε σε.1 you
τοῖς ο the
Μήδων μηδος Mēdos; Mithos
καὶ και and; even
Περσῶν περσης dogma; decree
ἵνα ινα so; that
μὴ μη not
ἀλλοιώσῃς αλλοιοω the
πρόσταγμα προσταγμα while not; nor
θαυμάσῃς θαυμαζω wonder
πρόσωπον προσωπον face; ahead of
καὶ και and; even
ἵνα ινα so; that
μὴ μη not
ἐλαττώσῃς ελαττοω diminish
τι τις anyone; someone
τῶν ο the
εἰρημένων ερεω.1 state; mentioned
καὶ και and; even
κολάσῃς κολαζω punish
τὸν ο the
ἄνθρωπον ανθρωπος person; human
ὃς ος who; what
οὐκ ου not
ἐνέμεινε εμμενω abide
τῷ ο the
ὁρισμῷ ορισμος this; he
καὶ και and; even
εἶπεν επω say; speak
οὕτως ουτως so; this way
ποιήσω ποιεω do; make
καθὼς καθως just as / like
λέγετε λεγω tell; declare
καὶ και and; even
ἕστηκέ ιστημι stand; establish
μοι μοι me
τοῦτο ουτος this; he
6:13
בֵּ֠ בְּ in
אדַיִן ʔḏayˌin אֱדַיִן then
עֲנֹ֣ו ʕᵃnˈô ענה answer
וְ wᵊ וְ and
אָמְרִין֮ ʔomrîn אמר say
קֳדָ֣ם qᵒḏˈām קֳדָם before
מַלְכָּא֒ malkˌā מֶלֶךְ king
דִּ֣י dˈî דִּי [relative]
דָנִיֵּ֡אל ḏāniyyˈēl דָּנִיֵּאל Daniel
דִּי֩ dˌî דִּי [relative]
מִן־ min- מִן from
בְּנֵ֨י bᵊnˌê בַּר son
גָלוּתָ֜א ḡālûṯˈā גָּלוּ exile
דִּ֣י dˈî דִּי [relative]
יְה֗וּד yᵊhˈûḏ יְהוּד Judaea
לָא־ lā- לָא not
שָׂ֨ם śˌām שׂים place
עֲלָ֤ךְעליך
*ʕᵃlˈāḵ עַל upon
מַלְכָּא֙ malkˌā מֶלֶךְ king
טְעֵ֔ם ṭᵊʕˈēm טְעֵם sense
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אֱסָרָ֖א ʔᵉsārˌā אֱסָר inhibition
דִּ֣י dˈî דִּי [relative]
רְשַׁ֑מְתָּ rᵊšˈamtā רשׁם write
וְ wᵊ וְ and
זִמְנִ֤ין zimnˈîn זְמָן time
תְּלָתָה֙ tᵊlāṯˌā תְּלָת three
בְּ bᵊ בְּ in
יֹומָ֔א yômˈā יֹום day
בָּעֵ֖א bāʕˌē בעה seek
בָּעוּתֵֽהּ׃ bāʕûṯˈēh בָּעוּ request
6:13. tunc respondentes dixerunt coram rege Danihel de filiis captivitatis Iudae non curavit de lege tua et de edicto quod constituisti sed tribus temporibus per diem orat obsecratione sua
Then they answered, and said before the king: Daniel, who is of the children of the captivity of Juda, hath not regarded thy law, nor the decree that thou hast made: but three times a day he maketh his prayer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:13: Then answered they ... That Daniel which is of the children of the captivity of Judah - Who is one of the captive Jews. There was art in thus referring to Daniel, instead of mentioning him as sustaining an exalted office. It would serve to aggravate his guilt to remind the king that one who was in fact a foreigner, and a captive, had thus disregarded his solemn commandment. If he had been mentioned as the prime minister, there was at least a possibility that the king would be less disposed to deal with him according to the letter of the statute than if he were mentioned as a captive Jew.
Regardeth not thee ... - Shows open disregard and contempt for the royal authority by making a petition to his God three times a day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: That Daniel: Dan 1:6, Dan 2:25, Dan 5:13
regardeth: Dan 3:12; Est 3:8; Act 5:29, Act 17:7
John Gill
6:13 Then answered they, and spake before the king,.... Having obtained what they desired, a ratification of the decree, they open the whole affair to him they came about:
that Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king: they call him "that Daniel"; by way of contempt; and, to make him the more despicable, represent him not only as a foreigner, but a captive, and therefore ought to have been humble and obedient, as Jacchiades observes; and a Jewish captive too, of all people the most odious; and, though he had been raised from a low estate to great honour and dignity, yet such was his ingratitude, that he made no account of the king, nor of his orders, but despised him:
nor the decree that thou hast signed; the decree concerning making any petition to God or man for a month, which was signed with the king's own hand, and was firm and stable; and of which Daniel could not be ignorant, and therefore wilfully, and in a contemptuous manner, acted contrary to it:
but maketh his petition three times a day; to whom they say not whether to God or man; but in this general way accuse him which they thought best and safest; they feared, had they mentioned his God, something might have been said in his favour to excuse him; and to aggravate the matter, they observe the frequency of his doing it, three times; so that it was not a single fact he is charged with, but what he had repeated again and again.
Robert Jamieson, A. R. Fausset and David Brown
6:13 That Daniel--contemptuously.
of . . . captivity of Judah--recently a captive among thy servants, the Babylonians--one whom humble obedience most becomes. Thus they aggravate his guilt, omitting mention of his being prime minister, which might only remind Darius of Daniel's state services.
regardeth not thee--because he regarded God (Acts 4:19; Acts 5:29).
6:146:14: Յայնժամ թագաւորն իբրեւ լուաւ զբանն՝ տրտմեցա՛ւ յոյժ վասն Դանիելի, եւ ջանայր փրկել զնա. եւ մինչեւ ցընթրեկերս ջանացաւ փրկել զնա[12170]։ [12170] Ոմանք պակասութեամբ ունին զբանս այսպէս. Եւ վասն Դանիէլի ջանայր փրկել զնա։ Յայնժամ արքն։ Օրինակ մի. Եւ մինչեւ ցերեկս ջանացաւ փր՛՛։
14 Այն ժամանակ, երբ թագաւորը լսեց այս խօսքը, շատ վշտացաւ Դանիէլի համար եւ ջանում էր փրկել նրան: Մինչեւ երեկոյ մտածում էր փրկել նրան:
14 Այն ատեն թագաւորը այս խօսքերը լսածին պէս՝ շատ տրտմեցաւ ու մտածեց Դանիէլը ազատել ու մինչեւ արեւուն մտնելը ջանաց զանիկա ապրեցնել,
Յայնժամ թագաւորն իբրեւ լուաւ զբանն` տրտմեցաւ յոյժ, եւ վասն Դանիելի ջանայր փրկել զնա. եւ մինչեւ ցերեկս ջանացաւ փրկել զնա:

6:14: Յայնժամ թագաւորն իբրեւ լուաւ զբանն՝ տրտմեցա՛ւ յոյժ վասն Դանիելի, եւ ջանայր փրկել զնա. եւ մինչեւ ցընթրեկերս ջանացաւ փրկել զնա[12170]։
[12170] Ոմանք պակասութեամբ ունին զբանս այսպէս. Եւ վասն Դանիէլի ջանայր փրկել զնա։ Յայնժամ արքն։ Օրինակ մի. Եւ մինչեւ ցերեկս ջանացաւ փր՛՛։
14 Այն ժամանակ, երբ թագաւորը լսեց այս խօսքը, շատ վշտացաւ Դանիէլի համար եւ ջանում էր փրկել նրան: Մինչեւ երեկոյ մտածում էր փրկել նրան:
14 Այն ատեն թագաւորը այս խօսքերը լսածին պէս՝ շատ տրտմեցաւ ու մտածեց Դանիէլը ազատել ու մինչեւ արեւուն մտնելը ջանաց զանիկա ապրեցնել,
zohrab-1805▾ eastern-1994▾ western am▾
6:146:14 Царь, услышав это, сильно опечалился и положил в сердце своем спасти Даниила, и даже до захождения солнца усиленно старался избавить его.
6:14 καὶ και and; even εἶπαν επω say; speak ἰδοὺ ιδου see!; here I am εὕρομεν ευρισκω find Δανιηλ δανιηλ Daniēl; Thanil τὸν ο the φίλον φιλος friend σου σου of you; your εὐχόμενον ευχομαι wish; make καὶ και and; even δεόμενον δεω bind; tie τοῦ ο the προσώπου προσωπον face; ahead of τοῦ ο the θεοῦ θεος God αὐτοῦ αυτος he; him τρὶς τρις three times τῆς ο the ἡμέρας ημερα day
6:14 אֱדַ֨יִן ʔᵉḏˌayin אֱדַיִן then מַלְכָּ֜א malkˈā מֶלֶךְ king כְּ kᵊ כְּ like דִ֧י ḏˈî דִּי [relative] מִלְּתָ֣א millᵊṯˈā מִלָּה word שְׁמַ֗ע šᵊmˈaʕ שׁמע hear שַׂגִּיא֙ śaggî שַׂגִּיא much בְּאֵ֣שׁ bᵊʔˈēš באשׁ be evil עֲלֹ֔והִי ʕᵃlˈôhî עַל upon וְ wᵊ וְ and עַ֧ל ʕˈal עַל upon דָּנִיֵּ֛אל dāniyyˈēl דָּנִיֵּאל Daniel שָׂ֥ם śˌām שׂים place בָּ֖ל bˌāl בָּל mind לְ lᵊ לְ to שֵׁיזָבוּתֵ֑הּ šêzāvûṯˈēh יזב save וְ wᵊ וְ and עַד֙ ʕˌaḏ עַד until מֶֽעָלֵ֣י mˈeʕālˈê מֶעַל entrance שִׁמְשָׁ֔א šimšˈā שְׁמַשׁ sun הֲוָ֥א hᵃwˌā הוה be מִשְׁתַּדַּ֖ר mištaddˌar שׁדר throw לְ lᵊ לְ to הַצָּלוּתֵֽהּ׃ haṣṣālûṯˈēh נצל save
6:14. quod verbum cum audisset rex satis contristatus est et pro Danihel posuit cor ut liberaret eum et usque ad occasum solis laborabat ut erueret illumNow when the king had heard these words, he was very much grieved, and in behalf of Daniel he set his heart to deliver him, and even till sunset he laboured to save him.
14. Then the king, when he heard these words, was sore displeased, and set his heart on Daniel to deliver him: and he laboured till the going down of the sun to rescue him.
Then the king, when he heard [these] words, was sore displeased with himself, and set [his] heart on Daniel to deliver him: and he laboured till the going down of the sun to deliver him:

6:14 Царь, услышав это, сильно опечалился и положил в сердце своем спасти Даниила, и даже до захождения солнца усиленно старался избавить его.
6:14
καὶ και and; even
εἶπαν επω say; speak
ἰδοὺ ιδου see!; here I am
εὕρομεν ευρισκω find
Δανιηλ δανιηλ Daniēl; Thanil
τὸν ο the
φίλον φιλος friend
σου σου of you; your
εὐχόμενον ευχομαι wish; make
καὶ και and; even
δεόμενον δεω bind; tie
τοῦ ο the
προσώπου προσωπον face; ahead of
τοῦ ο the
θεοῦ θεος God
αὐτοῦ αυτος he; him
τρὶς τρις three times
τῆς ο the
ἡμέρας ημερα day
6:14
אֱדַ֨יִן ʔᵉḏˌayin אֱדַיִן then
מַלְכָּ֜א malkˈā מֶלֶךְ king
כְּ kᵊ כְּ like
דִ֧י ḏˈî דִּי [relative]
מִלְּתָ֣א millᵊṯˈā מִלָּה word
שְׁמַ֗ע šᵊmˈaʕ שׁמע hear
שַׂגִּיא֙ śaggî שַׂגִּיא much
בְּאֵ֣שׁ bᵊʔˈēš באשׁ be evil
עֲלֹ֔והִי ʕᵃlˈôhî עַל upon
וְ wᵊ וְ and
עַ֧ל ʕˈal עַל upon
דָּנִיֵּ֛אל dāniyyˈēl דָּנִיֵּאל Daniel
שָׂ֥ם śˌām שׂים place
בָּ֖ל bˌāl בָּל mind
לְ lᵊ לְ to
שֵׁיזָבוּתֵ֑הּ šêzāvûṯˈēh יזב save
וְ wᵊ וְ and
עַד֙ ʕˌaḏ עַד until
מֶֽעָלֵ֣י mˈeʕālˈê מֶעַל entrance
שִׁמְשָׁ֔א šimšˈā שְׁמַשׁ sun
הֲוָ֥א hᵃwˌā הוה be
מִשְׁתַּדַּ֖ר mištaddˌar שׁדר throw
לְ lᵊ לְ to
הַצָּלוּתֵֽהּ׃ haṣṣālûṯˈēh נצל save
6:14. quod verbum cum audisset rex satis contristatus est et pro Danihel posuit cor ut liberaret eum et usque ad occasum solis laborabat ut erueret illum
Now when the king had heard these words, he was very much grieved, and in behalf of Daniel he set his heart to deliver him, and even till sunset he laboured to save him.
14. Then the king, when he heard these words, was sore displeased, and set his heart on Daniel to deliver him: and he laboured till the going down of the sun to rescue him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:14: The king - was sore displeased with himself - And well he might, when through his excessive folly he passed a law that, for its ostensible object, would have been a disgrace almost to an idiot.
And set his heart on Daniel - He strove by every means to get the law annulled. He had no doubt spoken to several of his lords in private, and had gone from one to another till the going down of the sun.
Albert Barnes: Notes on the Bible - 1834
6:14: Then the king, when he heard these words, was sore displeased with himself - That is, for having consented to such a decree without deliberation, or with so much haste - or for having consented to it at all. It is remarkable that it is not said that he was displeased with them for having proposed it; but it is clear that he saw that the guilt was his own for having given his assent to it, and that he had acted foolishly. There is no evidence as yet that he saw that the decree had been proposed for the purpose of securing the degradation and ruin of Daniel - though he ultimately perceived it Dan 6:24; or if he did perceive it, there was no way of pRev_enting the consequences from coming on Daniel - and that was the point that now engrossed his attention. He was doubtless displeased with himself,
(1) because he saw that he had done wrong in confirming such a decree, which interfered with what had been tolerated - the free exercise of religion by his subjects;
(2) because he now saw that it was foolish, and unworthy of a king, thus to assent to a law for which there was no good reason, and the consequences of which he had not foreseen; and
(3) because he now saw that he had involved the first officer of the realm, and a man of unsullied character, in ruin, unless some way could be devised by which the consequences of the statute could be averted.
It is no uncommon thing for men to be displeased with themselves when they experience the unexpected consequences of their follies and their sins. An instance strongly resembling that here stated, in its main features, occurred at a later period in the history of Persia - an instance showing how the innocent may be involved in a general law, and how much perplexity and regret may be caused by the enactment of such a law. It occurred in Persia, in the persecution of Christians, 344 a. d. "An edict appeared, which commanded that all Christians should be thrown into chains and executed. Many belonging to every rank died as martyrs. Among these was an eunuch of the palace, named Azades, a man greatly prized by the king. So much was the latter affected by his death, that he commanded the punishment of death should be inflicted from thenceforth only on the leaders of the Christian sect; that is, only on persons of the clerical order." - Neander's Church History, Torrey's Translation, vol. iii. p. 146.
And set his heart on Daniel to deliver him - In what way he sought to deliver him is not said. It would seem probable from the representation in the following verse, that it was by an inquiry whether the statute might not properly be changed or cancelled, or whether the penalty might not be commuted - for it is said that his counselors urged as a reason for the strict infliction of the punishment the absolute unchangeableness of the statute. Perhaps he inquired whether a precedent might not be found for the abrogation of a law enacted by a king by the same authority that enacted it; or whether it did not come within the king's prerogative to change it; or whether the punishment might not be commuted without injury; or whether the evidence of the guilt was perfectly clear; or whether he might not be pardoned without anything being done to maintain the honor of the law. This is one of the most remarkable instances on record of the case of a monarch seeking to deliver a subject from punishment when the monarch had absolute power, and is a striking illustration of the difficulties which often arise in the administration of justice, where the law is absolute, and where justice seems to demand the infliction of the penalty, and yet where there are strong reasons why the penalty should not be inflicted; that is, why an offender should be pardoned. And yet there is no improbability in this statement about the perplexity of the king, for
(1) there were strong reasons, easily conceivable, why the penalty should not be inflicted in this case, because
(a) the law had been evidently devised by the crafty enemies of Daniel to secure just such a result;
(b) Daniel had been guilty of no crime - no moral wrong, but had done only what should commend him more to favor and confidence;
(c) his character was every way upright and pure;
(d) the very worship which he had been detected in had been up to that period allowed, and there was no reason why it should now be punished, and
(e) the infliction of the penalty, though strictly according to the letter of the law, would be manifestly a violation of justice and equity; or, in other words, it was every way. desirable that it should not be inflicted.
(2) Yet there was great difficulty in pardoning him who had offended, for
(a) the law was absolute in the case;
(b) the evidence was clear that Daniel had done what the law forbade;
(c) the law of the realm prohibited any change;
(d) the character and government of the king were involved in the matter. If he interposed and saved Daniel, and thus suffered the law to be violated with impunity, the result would be that there would be a want of stability in his administration, and any other subject could hope that he might violate the law with the same impunity. justice, and the honor of the government, therefore, seemed to demand that the law should be enforced, and the penalty inflicted.
(3) It may be added, that cases of this kind are frequently occurring in the administration of law - cases where there is a conflict between justice and mercy, and where one must be sacrificed to the other. There are numerous instances in which there can be no doubt that the law has been violated, and yet in which strong reasons exist why the offender should be pardoned. Yet there are great difficulties in the whole subject of pardon, and there are more embarrassments in regard to this than anything else pertaining to the administration of the laws. If an offence is never pardoned, then the government is stern and inexorable, and its administration violates some of the finest and most tender feelings of our nature for there are cases when all the benevolent feelings of our nature demand that there should be the remission of a penalty - cases, modified by youth, or age, or sex, or temptation, or pRev_ious character, or former service rendered to one's country. And yet pardon in any instance always does just so much to weaken the strong arm of the law. It is a proclamation that in some cases crime may be committed with impunity. If often exercised, law loses its force, and men are little deterred from crime by fear of it. If it were always exercised, and a proclamation were sent forth that anyone who committed an offence might be pardoned, the authority of government would be at an end. Those, therefore, who are entrusted with the administration of the laws, are often substantially in the same perplexity in which Darius was in respect to Daniel - all whose feelings incline them to mercy, and who yet see no way in which it can be exercised consistently with the administration of justice and the pRev_ention of crime.
And he labored - He sought to devise some way in which it might be done.
Till the going down of the sun - Houbigant understands this, "Until the sun arose;" but the common rendering is probably the correct one. Why that hour is mentioned is not known. It would seem from the following verse that the king was pressed by his counselors to carry the decree into execution, and it is probable that the king saw that the case was a perfectly clear one, and that nothing could be hoped for from delay. The law was clear, and it was equally clear that it had been violated. There was no way, then, but to suffer it to take its course.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: was sore: The king now clearly perceived for what purpose the decree had been solicited; and was exceedingly displeased with himself that he had suffered himself to be so deluded. Dan 3:13; Mat 27:17-24; Mar 6:26; Luk 23:13-21; Joh 19:7-12
and he: He strove during the whole day, by every means, to evade or annul the edict; but the foolish constitution of his government (exactly the Rev_erse of the happy rule for the conduct of our gracious monarch) did not allow them to pardon any person who had broken one of their decrees, however arbitrary and unreasonable. Sa2 3:28, Sa2 3:29
John Gill
6:14 Then the king, when he heard these words, was sore displeased with himself,.... Or "at it" (e); or "with him"; with Daniel, not so much for what he had done, but that he had not done it with more caution, or more privately, that it might not have been known: or rather, as we render it, "with himself", that he should so rashly sign the decree, without considering the consequences of it; for he now found that he was circumvented by his princes, and that their design was not his honour and glory, but the destruction of Daniel: or the sense in general is, that what he heard was very disagreeable, afflictive, and distressing to him:
and set his heart on Daniel to deliver him; he resolved, if possible, to do it; he applied his mind to it; he turned his thoughts wholly that way, and contrived all ways and means to effect it: R. Mattathiah, in Saadiah, interprets the phrase of his offering money as a ransom for his life:
and he laboured till the going down of the sun to save him; from the will of the princes, and from the jaws of the lions: very probably it was early in the morning these princes found Daniel at prayer, who went immediately to the king with their accusation; so that he was all day labouring with all his might and main to find out ways and means to save his darling favourite; he studied to put such a sense upon his decree, that it might not reach Daniel's case; he strove to make the princes easy, and to persuade them to drop the affair, and not insist on the execution of the decree.
(e) "super eo", Montanus; "super ipsum", De Dieu.
John Wesley
6:14 Displeased with himself - For having made that foolish decree. To deliver him - To find out some way of delivering him.
Robert Jamieson, A. R. Fausset and David Brown
6:14 displeased with himself--for having suffered himself to be entrapped into such a hasty decree (Prov 29:20). On the one hand he was pressed by the immutability of the law, fear that the princes might conspire against him, and desire to consult for his own reputation, not to seem fickle; on the other, by regard for Daniel, and a desire to save him from the effects of his own rash decree.
till . . . going down of . . . sun--The king took this time to deliberate, thinking that after sunset Daniel would be spared till morning, and that meanwhile some way of escape would turn up. But (Dan 6:15) the conspirators "assembled tumultuously" (literally) to prevent this delay in the execution, lest the king should meantime change his decree.
6:156:15: Յայնժամ արքն այնոքիկ ասեն ցթագաւորն. Գիտասջի՛ր արքայ, զի հրամանի Մարաց եւ Պարսից՝ եւ ամենայն ուխտի եւ հաստատութեան զոր արքայ հաստատիցէ, ո՛չ է օրէն շրջել։
15 Այն ժամանակ այդ մարդիկ ասացին թագաւորին. «Իմացի՛ր, արքա՛յ, որ օրինական չէ խախտել պարսիկների ու մարերի հրամանը եւ ամէն ուխտ ու դաշինք, որ արքան է հաստատում»:
15 Բայց այն մարդիկը թագաւորին քով եկան ու թագաւորին ըսին. «Ո՛վ թագաւոր, գիտցիր թէ Մարերու ու Պարսիկներու օրէնքը այս է, որ թագաւորին հաստատած ոեւէ արգելիչ օրէնք ու հրաման չի փոխուիր»։
Յայնժամ արքն այնոքիկ [107]ասեն ցթագաւորն. Գիտասջիր, արքայ, զի հրամանի Մարաց եւ Պարսից եւ ամենայն [108]ուխտի եւ հաստատութեան զոր արքայ հաստատիցէ, ոչ է օրէն շրջել:

6:15: Յայնժամ արքն այնոքիկ ասեն ցթագաւորն. Գիտասջի՛ր արքայ, զի հրամանի Մարաց եւ Պարսից՝ եւ ամենայն ուխտի եւ հաստատութեան զոր արքայ հաստատիցէ, ո՛չ է օրէն շրջել։
15 Այն ժամանակ այդ մարդիկ ասացին թագաւորին. «Իմացի՛ր, արքա՛յ, որ օրինական չէ խախտել պարսիկների ու մարերի հրամանը եւ ամէն ուխտ ու դաշինք, որ արքան է հաստատում»:
15 Բայց այն մարդիկը թագաւորին քով եկան ու թագաւորին ըսին. «Ո՛վ թագաւոր, գիտցիր թէ Մարերու ու Պարսիկներու օրէնքը այս է, որ թագաւորին հաստատած ոեւէ արգելիչ օրէնք ու հրաման չի փոխուիր»։
zohrab-1805▾ eastern-1994▾ western am▾
6:156:15 Но те люди приступили к царю и сказали ему: знай, царь, что по закону Мидян и Персов никакое определение или постановление, утвержденное царем, не может быть изменено.
6:15 καὶ και and; even λυπούμενος λυπεω grieve ὁ ο the βασιλεὺς βασιλευς monarch; king εἶπεν επω say; speak ῥιφῆναι ριπτω fling; disperse τὸν ο the Δανιηλ δανιηλ Daniēl; Thanil εἰς εις into; for τὸν ο the λάκκον λακκος the λεόντων λεων lion κατὰ κατα down; by τὸν ο the ὁρισμόν ορισμος who; what ἔστησε ιστημι stand; establish κατ᾿ κατα down; by αὐτοῦ αυτος he; him τότε τοτε at that ὁ ο the βασιλεὺς βασιλευς monarch; king σφόδρα σφοδρα vehemently; tremendously ἐλυπήθη λυπεω grieve ἐπὶ επι in; on τῷ ο the Δανιηλ δανιηλ Daniēl; Thanil καὶ και and; even ἐβοήθει βοηθεω help τοῦ ο the ἐξελέσθαι εξαιρεω extract; take out αὐτὸν αυτος he; him ἕως εως till; until δυσμῶν δυσμη sunset; west ἡλίου ηλιος sun ἀπὸ απο from; away τῶν ο the χειρῶν χειρ hand τῶν ο the σατραπῶν σατραπης satrap; viceroy
6:15 בֵּ bē בְּ in אדַ֨יִן֙ ʔḏˈayin אֱדַיִן then גֻּבְרַיָּ֣א guvrayyˈā גְּבַר man אִלֵּ֔ךְ ʔillˈēḵ אִלֵּךְ these הַרְגִּ֖שׁוּ hargˌišû רגשׁ tremble עַל־ ʕal- עַל upon מַלְכָּ֑א malkˈā מֶלֶךְ king וְ wᵊ וְ and אָמְרִ֣ין ʔomrˈîn אמר say לְ lᵊ לְ to מַלְכָּ֗א malkˈā מֶלֶךְ king דַּ֤ע dˈaʕ ידע know מַלְכָּא֙ malkˌā מֶלֶךְ king דִּֽי־ dˈî- דִּי [relative] דָת֙ ḏˌāṯ דָּת law לְ lᵊ לְ to מָדַ֣י māḏˈay מָדַי Media וּ û וְ and פָרַ֔ס fārˈas פָּרַס Persia דִּֽי־ dˈî- דִּי [relative] כָל־ ḵol- כֹּל whole אֱסָ֥ר ʔᵉsˌār אֱסָר inhibition וּ û וְ and קְיָ֛ם qᵊyˈām קְיָם statute דִּֽי־ dˈî- דִּי [relative] מַלְכָּ֥א malkˌā מֶלֶךְ king יְהָקֵ֖ים yᵊhāqˌêm קום stand לָ֥א lˌā לָא not לְ lᵊ לְ to הַשְׁנָיָֽה׃ hašnāyˈā שׁנה be different
6:15. viri autem illi intellegentes regem dixerunt ei scito rex quia lex Medorum est atque Persarum ut omne decretum quod constituit rex non liceat inmutariBut those men perceiving the king's design, said to him: Know thou, O king, that the law of the Medes and Persians is, that no decree which the king hath made, may be altered.
15. Then these men assembled together unto the king, and said unto the king, Know, O king, that it is a law of the Medes and Persians, that no interdict nor statute which the king establisheth may be changed.
Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians [is], That no decree nor statute which the king establisheth may be changed:

6:15 Но те люди приступили к царю и сказали ему: знай, царь, что по закону Мидян и Персов никакое определение или постановление, утвержденное царем, не может быть изменено.
6:15
καὶ και and; even
λυπούμενος λυπεω grieve
ο the
βασιλεὺς βασιλευς monarch; king
εἶπεν επω say; speak
ῥιφῆναι ριπτω fling; disperse
τὸν ο the
Δανιηλ δανιηλ Daniēl; Thanil
εἰς εις into; for
τὸν ο the
λάκκον λακκος the
λεόντων λεων lion
κατὰ κατα down; by
τὸν ο the
ὁρισμόν ορισμος who; what
ἔστησε ιστημι stand; establish
κατ᾿ κατα down; by
αὐτοῦ αυτος he; him
τότε τοτε at that
ο the
βασιλεὺς βασιλευς monarch; king
σφόδρα σφοδρα vehemently; tremendously
ἐλυπήθη λυπεω grieve
ἐπὶ επι in; on
τῷ ο the
Δανιηλ δανιηλ Daniēl; Thanil
καὶ και and; even
ἐβοήθει βοηθεω help
τοῦ ο the
ἐξελέσθαι εξαιρεω extract; take out
αὐτὸν αυτος he; him
ἕως εως till; until
δυσμῶν δυσμη sunset; west
ἡλίου ηλιος sun
ἀπὸ απο from; away
τῶν ο the
χειρῶν χειρ hand
τῶν ο the
σατραπῶν σατραπης satrap; viceroy
6:15
בֵּ בְּ in
אדַ֨יִן֙ ʔḏˈayin אֱדַיִן then
גֻּבְרַיָּ֣א guvrayyˈā גְּבַר man
אִלֵּ֔ךְ ʔillˈēḵ אִלֵּךְ these
הַרְגִּ֖שׁוּ hargˌišû רגשׁ tremble
עַל־ ʕal- עַל upon
מַלְכָּ֑א malkˈā מֶלֶךְ king
וְ wᵊ וְ and
אָמְרִ֣ין ʔomrˈîn אמר say
לְ lᵊ לְ to
מַלְכָּ֗א malkˈā מֶלֶךְ king
דַּ֤ע dˈaʕ ידע know
מַלְכָּא֙ malkˌā מֶלֶךְ king
דִּֽי־ dˈî- דִּי [relative]
דָת֙ ḏˌāṯ דָּת law
לְ lᵊ לְ to
מָדַ֣י māḏˈay מָדַי Media
וּ û וְ and
פָרַ֔ס fārˈas פָּרַס Persia
דִּֽי־ dˈî- דִּי [relative]
כָל־ ḵol- כֹּל whole
אֱסָ֥ר ʔᵉsˌār אֱסָר inhibition
וּ û וְ and
קְיָ֛ם qᵊyˈām קְיָם statute
דִּֽי־ dˈî- דִּי [relative]
מַלְכָּ֥א malkˌā מֶלֶךְ king
יְהָקֵ֖ים yᵊhāqˌêm קום stand
לָ֥א lˌā לָא not
לְ lᵊ לְ to
הַשְׁנָיָֽה׃ hašnāyˈā שׁנה be different
6:15. viri autem illi intellegentes regem dixerunt ei scito rex quia lex Medorum est atque Persarum ut omne decretum quod constituit rex non liceat inmutari
But those men perceiving the king's design, said to him: Know thou, O king, that the law of the Medes and Persians is, that no decree which the king hath made, may be altered.
15. Then these men assembled together unto the king, and said unto the king, Know, O king, that it is a law of the Medes and Persians, that no interdict nor statute which the king establisheth may be changed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:15: Then these men assembled - Having got favorable answers, as we may presume, from many individuals, he called a parliament; but they now collectively joined to urge the execution of the law, not its repeal.
Albert Barnes: Notes on the Bible - 1834
6:15: Then these men assembled unto the king - The Chaldee here is the same as in Dan 6:6, "they came tumultuously." They were earnest that the law should be executed, and they probably apprehended that if the king were allowed to dwell upon it, the firmness of his own mind would give way, and that he would release Daniel. Perhaps they dreaded the effect of the compunctious visitings which he might have during the silence of the night, and they, therefore, came tumultuously to hasten his decision.
Know, O king, that the law ... - That is a settled matter about which there can be no debate or difference of opinion. It would seem that this was a point so well settled that no question could be raised in regard to it, and, to their minds, it was equally clear that if this were so, it was necessary that the sentence should be executed without delay.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: Know: Dan 6:8, Dan 6:12; Est 8:8; Psa 94:20, Psa 94:21
Geneva 1599
6:15 Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians [is], That no decree nor statute which the king establisheth may be (f) changed.
(f) Thus the wicked maintain evil laws by constancy and authority, which is often either weakness, or stubbornness, and the innocent as a result perish by them: and these governors neither ought to fear, nor be ashamed to break such laws.
John Gill
6:15 Then these men assembled to the king,.... Who had left him for a while to consider of the case; or they departed to consult among themselves about the king's proposals to them; or went home to their own houses to dinner, and returned in a body; they came in a tumultuous way, as the word signifies; see Dan 6:6, they cluttered about him, and were very rude and noisy, and addressed him in an authoritative and threatening manner:
and said unto the king, know O king, that the law of the Medes and Persians is, that no decree nor statute which the king establisheth may be changed; they perceived that he was desirous of altering or nullifying the decree he had made, which to have done would have been to his reputation; and to this they oppose a fundamental law of the realm, that no decree ratified by the king could be altered; to attempt to do this would be a breach of their constitution, and of dangerous consequence; it would lessen the king's authority, and be a means of his subjects rising up in rebellion against him: for that there was such a law, the king knew as well as they; nor do they say this by way of information, but to urge him to the execution of the decree; and there is no doubt to be made that there was such a fundamental law, though a foolish one, and which afterwards continued, Esther 1:19, but the instance which some writers give out of Diodorus Siculus (f), concerning Charidemus, a general of the Athenians, whom another Darius king of Persia condemned to die for the freedom of speech he used with him and afterwards repented of it, but in vain; for his royal power, as the historian observes, could not make that undone which was done; this is no proof of the immutability of the laws of the Persians, since the king's repentance was after the general's death, which then was too late.
(f) Bibliothec. Hist. l. 17. p. 510.
6:166:16: Յայնժամ հրաման ետ թագաւորն՝ եւ ածին զԴանիէլ, եւ արկին զնա ՚ի գո՛ւբն առիւծուց. եւ ասէ արքայն ցԴանիէլ. Աստուածն զոր դո՛ւն պաշտես յաճախ, նա՛ փրկեսցէ զքեզ[12171]։ [12171] Յոմանս պակասի. Զոր դուն պաշտես յաճախ։
16 Այն ժամանակ թագաւորը հրամայեց, եւ Դանիէլին բերին ու նրան նետեցին առիւծների գուբը: Արքան ասաց Դանիէլին. «Այն Աստուածը, որին դու յաճախ աղօթում ես, նա կը փրկի քեզ»:
16 Այն ատեն թագաւորը հրամայեց, որ Դանիէլը բերեն եւ զանիկա առիւծներուն գուբը նետեն։ Թագաւորը Դանիէլին խօսեցաւ ու ըսաւ. «Քու Աստուածդ, որ դուն անդադար կը պաշտես, անիկա քեզ պիտի ազատէ»։
Յայնժամ հրաման ետ թագաւորն եւ ածին զԴանիէլ, եւ արկին զնա ի գուբն առիւծուց. եւ ասէ արքայն ցԴանիէլ. Աստուածն զոր դուն պաշտես յաճախ, նա փրկեսցէ զքեզ:

6:16: Յայնժամ հրաման ետ թագաւորն՝ եւ ածին զԴանիէլ, եւ արկին զնա ՚ի գո՛ւբն առիւծուց. եւ ասէ արքայն ցԴանիէլ. Աստուածն զոր դո՛ւն պաշտես յաճախ, նա՛ փրկեսցէ զքեզ[12171]։
[12171] Յոմանս պակասի. Զոր դուն պաշտես յաճախ։
16 Այն ժամանակ թագաւորը հրամայեց, եւ Դանիէլին բերին ու նրան նետեցին առիւծների գուբը: Արքան ասաց Դանիէլին. «Այն Աստուածը, որին դու յաճախ աղօթում ես, նա կը փրկի քեզ»:
16 Այն ատեն թագաւորը հրամայեց, որ Դանիէլը բերեն եւ զանիկա առիւծներուն գուբը նետեն։ Թագաւորը Դանիէլին խօսեցաւ ու ըսաւ. «Քու Աստուածդ, որ դուն անդադար կը պաշտես, անիկա քեզ պիտի ազատէ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:166:16 Тогда царь повелел, и привели Даниила, и бросили в ров львиный; при этом царь сказал Даниилу: Бог твой, Которому ты неизменно служишь, Он спасет тебя!
6:16 καὶ και and; even οὐκ ου not ἠδύνατο δυναμαι able; can ἐξελέσθαι εξαιρεω extract; take out αὐτὸν αυτος he; him ἀπ᾿ απο from; away αὐτῶν αυτος he; him
6:16 בֵּ bē בְּ in אדַ֜יִן ʔḏˈayin אֱדַיִן then מַלְכָּ֣א malkˈā מֶלֶךְ king אֲמַ֗ר ʔᵃmˈar אמר say וְ wᵊ וְ and הַיְתִיו֙ hayᵊṯiʸw אתה come לְ lᵊ לְ to דָ֣נִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel וּ û וְ and רְמֹ֕ו rᵊmˈô רמה throw לְ lᵊ לְ to גֻבָּ֖א ḡubbˌā גֹּב pit דִּ֣י dˈî דִּי [relative] אַרְיָוָתָ֑א ʔaryāwāṯˈā אַרְיֵה lion עָנֵ֤ה ʕānˈē ענה answer מַלְכָּא֙ malkˌā מֶלֶךְ king וְ wᵊ וְ and אָמַ֣ר ʔāmˈar אמר say לְ lᵊ לְ to דָנִיֵּ֔אל ḏāniyyˈēl דָּנִיֵּאל Daniel אֱלָהָ֗ךְ ʔᵉlāhˈāḵ אֱלָהּ god דִּ֣י dˈî דִּי [relative] אַ֤נְתְּאנתה *ʔˈant אַנְתָּה you פָּֽלַֽח־ pˈālˈaḥ- פלח serve לֵהּ֙ lˌēh לְ to בִּ bi בְּ in תְדִירָ֔א ṯᵊḏîrˈā תְּדִיר constantly ה֖וּא hˌû הוּא he יְשֵׁיזְבִנָּֽךְ׃ yᵊšêzᵊvinnˈāḵ יזב save
6:16. tunc rex praecepit et adduxerunt Danihelem et miserunt eum in lacum leonum dixitque rex Daniheli Deus tuus quem colis semper ipse liberabit teThen the king commanded, and they brought Daniel, and cast him into the den of the lions. And the king said to Daniel: Thy God, whom thou always servest, he will deliver thee.
16. Then the king commanded, and they brought Daniel, and cast him into the den of lions. the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee.
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:

6:16 Тогда царь повелел, и привели Даниила, и бросили в ров львиный; при этом царь сказал Даниилу: Бог твой, Которому ты неизменно служишь, Он спасет тебя!
6:16
καὶ και and; even
οὐκ ου not
ἠδύνατο δυναμαι able; can
ἐξελέσθαι εξαιρεω extract; take out
αὐτὸν αυτος he; him
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
6:16
בֵּ בְּ in
אדַ֜יִן ʔḏˈayin אֱדַיִן then
מַלְכָּ֣א malkˈā מֶלֶךְ king
אֲמַ֗ר ʔᵃmˈar אמר say
וְ wᵊ וְ and
הַיְתִיו֙ hayᵊṯiʸw אתה come
לְ lᵊ לְ to
דָ֣נִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel
וּ û וְ and
רְמֹ֕ו rᵊmˈô רמה throw
לְ lᵊ לְ to
גֻבָּ֖א ḡubbˌā גֹּב pit
דִּ֣י dˈî דִּי [relative]
אַרְיָוָתָ֑א ʔaryāwāṯˈā אַרְיֵה lion
עָנֵ֤ה ʕānˈē ענה answer
מַלְכָּא֙ malkˌā מֶלֶךְ king
וְ wᵊ וְ and
אָמַ֣ר ʔāmˈar אמר say
לְ lᵊ לְ to
דָנִיֵּ֔אל ḏāniyyˈēl דָּנִיֵּאל Daniel
אֱלָהָ֗ךְ ʔᵉlāhˈāḵ אֱלָהּ god
דִּ֣י dˈî דִּי [relative]
אַ֤נְתְּאנתה
*ʔˈant אַנְתָּה you
פָּֽלַֽח־ pˈālˈaḥ- פלח serve
לֵהּ֙ lˌēh לְ to
בִּ bi בְּ in
תְדִירָ֔א ṯᵊḏîrˈā תְּדִיר constantly
ה֖וּא hˌû הוּא he
יְשֵׁיזְבִנָּֽךְ׃ yᵊšêzᵊvinnˈāḵ יזב save
6:16. tunc rex praecepit et adduxerunt Danihelem et miserunt eum in lacum leonum dixitque rex Daniheli Deus tuus quem colis semper ipse liberabit te
Then the king commanded, and they brought Daniel, and cast him into the den of the lions. And the king said to Daniel: Thy God, whom thou always servest, he will deliver thee.
16. Then the king commanded, and they brought Daniel, and cast him into the den of lions. the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:16: Then the king commanded - With a heavy heart he was obliged to warrant this murderous conspiracy. But when passing sentence his last words were affecting: "Thy God, whom thou servest continually, he will deliver thee." He is thy God; thou servest him, not occasionally, but continually; therefore "he will deliver thee." Daniel had now the same kind of opportunity of showing his fidelity to God, as his three Hebrew companions before. The lions were not less terrible than the fiery furnace.
Albert Barnes: Notes on the Bible - 1834
6:16: Then the king commanded ... - See the note at Dan 6:7. Some recent discoveries among the ruins of Babylon have shown that the mode of punishment by throwing offenders against the laws to lions was actually practiced there, and these discoveries may be classed among the numerous instances in which modern investigations have tended to confirm the statements in the Bible. Three interesting figures illustrating this fact may be seen in the Pictorial Bible, vol. iii. p. 232. The first of those figures, from a block of stone, was found at Babylon near the great mass of ruin that is supposed to mark the site of the grand western palace. It represents a lion standing over the body of a prostrate man, extended on a pedestal which measures nine feet in length by three in breadth. The head has been lately knocked off; but when Mr. Rich saw it, the statue was in a perfect state, and he remarks that "the mouth had a circular aperture into which a man might introduce his fist." The second is from an engraved gem, dug from the ruins of Babylon by Captain Mignan. It exhibits a man standing on two sphinxes, and engaged with two fierce animals, possibly intended for lions. The third is from a block of white marble found near the tomb of Daniel at Susa, and thus described by Sir Robert Ker Porter in his Travels (vol. ii. p. 416): "It does not exceed ten inches in width and depth, measures twenty in length, and is hollow within, as if to receive some deposit. Three of its sides are cut in bass-relief, two of them with similar representations of a man apparently naked, except a sash round his waist, and a sort of cap on his head. His hands are bound behind him. The corner of the stone forms the neck of the figure, so that its head forms one of its ends. Two lions in sitting postures appear on either side at the top, each having a paw on the head of the man." See Pict. Bible, in loc.
Now the king spake and said unto Daniel, Thy God ... - What is here stated is in accordance with what is said in Dan 6:14, that the king sought earnestly to deliver Daniel from the punishment. He had entire confidence in him, and he expressed that to the last. As to the question of probability whether Darius, a pagan, would attempt to comfort Daniel with the hope that he would be delivered, and would express the belief that this would be done by that God whom he served, and in whose cause he was about to be exposed to peril, it may be remarked,
(1) That it was a common thing among the pagan to believe in the interposition of the gods in favor of the righteous, and particularly in favor of their worshippers. See Homer, passim. Hence, it was that they called on them; that they committed themselves to them in battle and in peril; that they sought their aid by sacrifices and by prayers. No one can doubt that such a belief pRev_ailed, and that the mind of Darius, in accordance with the pRev_alent custom, might be under its influence.
(2) Darius, undoubtedly, in accordance with the pRev_ailing belief, regarded the God whom Daniel worshipped as a god, though not as exclusively the true God. He had the same kind of confidence in him that he had in any god worshipped by foreigners - and probably regarded him as the tutelary divinity of the land of Palestine, and of the Hebrew people. As he might consistently express this belief in reference to any foreign divinity, there is no improbability that he would in reference to the God worshipped by Daniel.
(3) He had the utmost confidence both in the integrity and the piety of Daniel; and as he believed that the gods interposed in human affairs, and as he saw in Daniel an eminent instance of devotedness to his God, he did not doubt that in such a case it might be hoped that he would save him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: the king: Sa2 3:39; Pro 29:25; Jer 26:14, Jer 38:5; Mat 14:8-10, Mat 27:23-26; Mar 6:25-28, Mar 15:14, Mar 15:15; Joh 19:12-16; Act 24:27, Act 25:9, Act 25:11; Rom 13:3
Thy God: Dan 6:20, Dan 3:15, Dan 3:17, Dan 3:28; Job 5:19; Psa 37:39, Psa 37:40, Psa 91:14-16, Psa 118:8, Psa 118:9; Isa 43:2; Act 27:23, Act 27:24
John Gill
6:16 Then the king commanded,.... Being overawed by his princes and fearing they would conspire against him, and stir up the people to rebel; and consulting his own credit lest he should be thought fickle and inconstant; he ordered the decree to be put in execution against Daniel, and delivered his favourite into their hands:
and they brought Daniel, and cast him into the den of lions; not the princes but proper officers employed by them: according to the additions to this book of Daniel, there were seven lions in this den, in the Apocrypha:
"And in the den there were seven lions, and they had given them every day two carcases, and two sheep: which then were not given to them, to the intent they might devour Daniel.'' (Bel 1:32)
but, according to Joseph ben Gorion (g), there were ten, who used to devour ten sheep, and as many human bodies every day; but this day they had no food, and ate nothing, that they might be more greedy, and devour Daniel the sooner:
now the king spake and said unto Daniel; being brought into his presence, in his palace, before he was cast into the den; or at the mouth of the den whither the king accompanied him:
thy God whom thou servest continually, he will deliver thee; he calls the Lord Daniel's God, not his own, as he was not, he served other gods; yet he suggests that Daniel was right in serving him continually, in praying to him daily, the very thing for which he was cast to the lions; and expresses his confidence that his God he served would deliver him from being devoured by them; which he might conclude, from, the innocency, integrity, and faithfulness of Daniel, and from his being such a peculiar favourite of God as to be indulged with the knowledge of future things; and perhaps he might have heard of the deliverance of his three companions from the fiery furnace: though the words may be rendered, as they are by some, as a wish or prayer, "may thy God &c. deliver thee" (h); I cannot, I pray he would; it is my hearty desire that so it might be.
(g) Hist. Heb. l. 1. c. 10. p. 34. (h) "liberet te", Junius & Tremellius, Piscator, Grotius, Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
6:16 Thy God . . . will deliver thee--The heathen believed in the interposition of the gods at times in favor of their worshippers. Darius recognized Daniel's God as a god, but not the only true God. He had heard of the deliverance of the three youths in Dan 3:26-27 and hence augurs Daniel's deliverance. I am not my own master, and cannot deliver thee, however much I wish it. "Thy God will." Kings are the slaves of their flatterers. Men admire piety to God in others, however disregarding Him themselves.
6:176:17: Եւ բերին վէմ մի, եւ եդին ՚ի վերայ գբոյն. եւ կնքեա՛ց թագաւորն մատանեաւ իւրով, եւ մատանեօք մեծամեծացն. զի մի՛ այլ ազգ ինչ շրջեսցին վասն Դանիելի[12172]։ [12172] Ոմանք. Այլազգ իրք. կամ՝ ինչ իրք շրջիցին։
17 Եւ բերեցին մի քար, դրեցին գբի վրայ, եւ թագաւորը կնքեց այն իր մատանիով եւ մեծամեծների մատանիներով, որպէսզի այլ բան չպատահի Դանիէլին:
17 Ու քար մը բերին ու գուբին բերանը դրին։ Թագաւորը զանիկա իր կնիքովը ու իր մեծամեծներուն կնիքովը կնքեց, որպէս զի Դանիէլին վիճակը չփոխուի։
Եւ բերին վէմ մի եւ եդին ի վերայ գբոյն, եւ կնքեաց թագաւորն մատանեաւ իւրով, եւ մատանեօք մեծամեծացն, զի մի՛ այլ ազգ ինչ շրջեսցին վասն Դանիելի:

6:17: Եւ բերին վէմ մի, եւ եդին ՚ի վերայ գբոյն. եւ կնքեա՛ց թագաւորն մատանեաւ իւրով, եւ մատանեօք մեծամեծացն. զի մի՛ այլ ազգ ինչ շրջեսցին վասն Դանիելի[12172]։
[12172] Ոմանք. Այլազգ իրք. կամ՝ ինչ իրք շրջիցին։
17 Եւ բերեցին մի քար, դրեցին գբի վրայ, եւ թագաւորը կնքեց այն իր մատանիով եւ մեծամեծների մատանիներով, որպէսզի այլ բան չպատահի Դանիէլին:
17 Ու քար մը բերին ու գուբին բերանը դրին։ Թագաւորը զանիկա իր կնիքովը ու իր մեծամեծներուն կնիքովը կնքեց, որպէս զի Դանիէլին վիճակը չփոխուի։
zohrab-1805▾ eastern-1994▾ western am▾
6:176:17 И принесен был камень и положен на отверстие рва, и царь запечатал его перстнем своим, и перстнем вельмож своих, чтобы ничто не переменилось в распоряжении о Данииле.
6:17 ἀναβοήσας αναβοαω scream out δὲ δε though; while Δαρεῖος δαρειος the βασιλεὺς βασιλευς monarch; king εἶπε επω say; speak τῷ ο the Δανιηλ δανιηλ Daniēl; Thanil ὁ ο the θεός θεος God σου σου of you; your ᾧ ος who; what σὺ συ you λατρεύεις λατρευω employed by ἐνδελεχῶς ενδελεχως three times τῆς ο the ἡμέρας ημερα day αὐτὸς αυτος he; him ἐξελεῖταί εξαιρεω extract; take out σε σε.1 you ἐκ εκ from; out of χειρὸς χειρ hand τῶν ο the λεόντων λεων lion ἕως εως till; until πρωὶ πρωι early θάρρει θαρρεω have courage
6:17 וְ wᵊ וְ and הֵיתָ֨יִת֙ hêṯˈāyiṯ אתה come אֶ֣בֶן ʔˈeven אֶבֶן stone חֲדָ֔ה ḥᵃḏˈā חַד one וְ wᵊ וְ and שֻׂמַ֖ת śumˌaṯ שׂים place עַל־ ʕal- עַל upon פֻּ֣ם pˈum פֻּם mouth גֻּבָּ֑א gubbˈā גֹּב pit וְ wᵊ וְ and חַתְמַ֨הּ ḥaṯmˌah חתם seal מַלְכָּ֜א malkˈā מֶלֶךְ king בְּ bᵊ בְּ in עִזְקְתֵ֗הּ ʕizqᵊṯˈēh עִזְקָה seal ring וּ û וְ and בְ vᵊ בְּ in עִזְקָת֙ ʕizqˌāṯ עִזְקָה seal ring רַבְרְבָנֹ֔והִי ravrᵊvānˈôhî רַבְרְבָנִין lords דִּ֛י dˈî דִּי [relative] לָא־ lā- לָא not תִשְׁנֵ֥א ṯišnˌē שׁנה be different צְב֖וּ ṣᵊvˌû צְבוּ thing בְּ bᵊ בְּ in דָנִיֵּֽאל׃ ḏāniyyˈēl דָּנִיֵּאל Daniel
6:17. adlatusque est lapis unus et positus est super os laci quem obsignavit rex anulo suo et anulo optimatum suorum ne quid fieret contra DanihelAnd a stone was brought, and laid upon the mouth of the den: which the king sealed with his own ring, and with the ring of his nobles, that nothing should be done against Daniel.
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 nothing might be changed concerning Daniel.
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:

6:17 И принесен был камень и положен на отверстие рва, и царь запечатал его перстнем своим, и перстнем вельмож своих, чтобы ничто не переменилось в распоряжении о Данииле.
6:17
ἀναβοήσας αναβοαω scream out
δὲ δε though; while
Δαρεῖος δαρειος the
βασιλεὺς βασιλευς monarch; king
εἶπε επω say; speak
τῷ ο the
Δανιηλ δανιηλ Daniēl; Thanil
ο the
θεός θεος God
σου σου of you; your
ος who; what
σὺ συ you
λατρεύεις λατρευω employed by
ἐνδελεχῶς ενδελεχως three times
τῆς ο the
ἡμέρας ημερα day
αὐτὸς αυτος he; him
ἐξελεῖταί εξαιρεω extract; take out
σε σε.1 you
ἐκ εκ from; out of
χειρὸς χειρ hand
τῶν ο the
λεόντων λεων lion
ἕως εως till; until
πρωὶ πρωι early
θάρρει θαρρεω have courage
6:17
וְ wᵊ וְ and
הֵיתָ֨יִת֙ hêṯˈāyiṯ אתה come
אֶ֣בֶן ʔˈeven אֶבֶן stone
חֲדָ֔ה ḥᵃḏˈā חַד one
וְ wᵊ וְ and
שֻׂמַ֖ת śumˌaṯ שׂים place
עַל־ ʕal- עַל upon
פֻּ֣ם pˈum פֻּם mouth
גֻּבָּ֑א gubbˈā גֹּב pit
וְ wᵊ וְ and
חַתְמַ֨הּ ḥaṯmˌah חתם seal
מַלְכָּ֜א malkˈā מֶלֶךְ king
בְּ bᵊ בְּ in
עִזְקְתֵ֗הּ ʕizqᵊṯˈēh עִזְקָה seal ring
וּ û וְ and
בְ vᵊ בְּ in
עִזְקָת֙ ʕizqˌāṯ עִזְקָה seal ring
רַבְרְבָנֹ֔והִי ravrᵊvānˈôhî רַבְרְבָנִין lords
דִּ֛י dˈî דִּי [relative]
לָא־ lā- לָא not
תִשְׁנֵ֥א ṯišnˌē שׁנה be different
צְב֖וּ ṣᵊvˌû צְבוּ thing
בְּ bᵊ בְּ in
דָנִיֵּֽאל׃ ḏāniyyˈēl דָּנִיֵּאל Daniel
6:17. adlatusque est lapis unus et positus est super os laci quem obsignavit rex anulo suo et anulo optimatum suorum ne quid fieret contra Danihel
And a stone was brought, and laid upon the mouth of the den: which the king sealed with his own ring, and with the ring of his nobles, that nothing should be done against Daniel.
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 nothing might be changed concerning Daniel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Приваленный к отверстью рва камень был припечатан печатью Дария и его вельмож с тою целью, чтобы "ничто не переменилось в распоряжении о Данииле". Печати вельмож не позволяли Дарию принять какие-либо меры к освобождению пророка; печать царя лишала сановников возможности убить Даниила в том случае, если бы его не тронули львы.
Adam Clarke: Commentary on the Bible - 1831
6:17: A stone was brought - All this precaution served the purposes of the Divine Providence. There could be no trick nor collusion here; if Daniel be preserved, it must be by the power of the Supreme God. The same precaution was taken by the Jews, in the case of the burial of our blessed Lord; and this very thing has served as one of the strongest proofs of the certainty of his resurrection and their unmixed wickedness.
Albert Barnes: Notes on the Bible - 1834
6:17: And a stone was brought, and laid upon the mouth of the den - Probably a large flat stone sufficient to cover the mouth of the cave, and so heavy that Daniel could not remove it from within and escape. It was usual then, as it is now, to close up the entrance to sepulchres with a large stone. See Joh 11:38; Mat 27:60. It would be natural to endeavor to secure this vault or den in the same way - on the one hand so that Daniel could not escape from within, and on the other so that none of his friends could come and rescue him from without.
And the king sealed it with his own signet - With his own seal. That is, he affixed to the stone, probably by means of clay or wax, his seal in such a way that it could not be removed by anyone without breaking it, and consequently without the perpetration of a crime of the highest kind - for no greater offence could be committed against his authority than thus to break his seal, and there could be no greater security that the stone would not be removed. On the manner of sealing a stone in such circumstances, compare the note at Mat 27:66.
And with the signet of his lords - That it might have all the security which there could be. Perhaps this was at the suggestion of his lords, and the design, on their part, may have been so to guard the den that the king should not release Daniel.
That the purpose might not be changed concerning Daniel - By the king. Probably they feared that if there was not this security, the king might release him; but they presumed that he would not violate the seal of the great officers of the realm. It would seem that some sort of concurrence between the king and his nobles was required in making and executing the laws.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: a stone: Lam 3:53; Mat 27:60-66; Act 12:4, Act 16:23, Act 16:24
John Gill
6:17 And a stone was brought, and laid upon the mouth of the den,.... Not a heap of stones, but a single one, a very large one, sufficient to stop up the mouth of the den, that nothing might enter in at it, or be cast into it: this stone was brought by proper persons, and a sufficient number of them, according the order of the king, or his princes, or both; for what Jarchi says, of there being no stones in Babylon, only bricks, and of the angels bringing this stone out of the land of Israel, is all fabulous: but for what end it should be brought and laid is not easy to say; if it was laid here by the order of the princes, it could not surely be to keep any of his friends from going in to deliver him, for who would venture himself there? nor to keep Daniel in it, since it might be concluded, that, as soon as ever he was cast in, he would be seized upon by the lions and devoured at once; unless it can be thought, that these men saw, that when he was thrown in, the lions did not meddle with him; which they might attribute to their having been lately fed, and therefore, that he might be reserved till they were hungry, they did this: if it was by the order of the king, which is very likely, the reason might be, he believed, or at least hoped, that God would deliver him from the lions; but lest his enemies, seeing this, should throw in stones or arrows, and kill him, the mouth of the den was stopped, so Jarchi and Saadiah: no doubt but this was so ordered by the providence of God, as well as the sealing of it, that the miracle of the deliverance might appear the more manifest:
and the king sealed it with his own signet, and with the signet of the lords; that none might dare to remove it; so the stone that was laid at the door of Christ's sepulchre was sealed with a seal, Mt 27:66, the reason of sealing it follows,
that the purpose might not be changed concerning Daniel: the view the lords had in it was, that the king might not change the sentence passed on Daniel, or take any methods to deliver him; and the view the king had in it might be, that should he be saved from the lions, as he hoped he would, that no other sentence might pass upon him, or he be delivered to any other kind of death.
Robert Jamieson, A. R. Fausset and David Brown
6:17 stone . . . sealed--typical of Christ's entombment under a seal (Mt 27:66). Divinely ordered, that the deliverance might be the more striking.
his own signet, and . . . of his lords--The concurrence of the lords was required for making laws. In this kingly power had fallen since it was in Nebuchadnezzar's hands. The Median king is a puppet in his lords' hands; they take the security of their own seal as well as his, that he should not release Daniel. The king's seal guaranteed Daniel from being killed by them, should he escape the lions.
6:186:18: Եւ գնաց թագաւորն ՚ի տուն իւր. եւ ննջեաց առանց ընթրեաց, եւ խորտիկ ո՛չ մուծին առաջի նորա. եւ քուն՝ հատա՛ւ ՚ի նմանէ։ Եւ եխի՛ց Աստուած զբերանս առիւծուցն, եւ ո՛չ լլկեցին զԴանիէլ[12173]։ [12173] Ոմանք. Եւ խորտիկս ոչ մու՛՛։
18 Թագաւորը գնաց իր տուն, պառկեց առանց ընթրիքի, խորտիկ չմատուցեցին նրան, եւ նրա քունը փախաւ: Աստուած փակեց առիւծների բերանը, եւ նրանք չյօշոտեցին Դանիէլին:
18 Ետքը թագաւորը իր տունը գնաց ու գիշերը անօթի անցուց։ Իր առջեւ նուագարաններ* բերել չտուաւ ու քունը փախաւ։
Եւ գնաց թագաւորն ի տուն իւր, եւ ննջեաց առանց ընթրեաց, եւ [109]խորտիկ ոչ մուծին առաջի նորա, եւ քուն հատաւ ի նմանէ: [110]Եւ եխից Աստուած զբերանս առիւծուցն, եւ ոչ լլկեցին զԴանիէլ:

6:18: Եւ գնաց թագաւորն ՚ի տուն իւր. եւ ննջեաց առանց ընթրեաց, եւ խորտիկ ո՛չ մուծին առաջի նորա. եւ քուն՝ հատա՛ւ ՚ի նմանէ։ Եւ եխի՛ց Աստուած զբերանս առիւծուցն, եւ ո՛չ լլկեցին զԴանիէլ[12173]։
[12173] Ոմանք. Եւ խորտիկս ոչ մու՛՛։
18 Թագաւորը գնաց իր տուն, պառկեց առանց ընթրիքի, խորտիկ չմատուցեցին նրան, եւ նրա քունը փախաւ: Աստուած փակեց առիւծների բերանը, եւ նրանք չյօշոտեցին Դանիէլին:
18 Ետքը թագաւորը իր տունը գնաց ու գիշերը անօթի անցուց։ Իր առջեւ նուագարաններ* բերել չտուաւ ու քունը փախաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:186:18 Затем царь пошел в свой дворец, лег спать без ужина, и даже не велел вносить к нему пищи, и сон бежал от него.
6:18 τότε τοτε at that Δανιηλ δανιηλ Daniēl; Thanil ἐρρίφη ριπτω fling; disperse εἰς εις into; for τὸν ο the λάκκον λακκος the λεόντων λεων lion καὶ και and; even ἠνέχθη φερω carry; bring λίθος λιθος stone καὶ και and; even ἐτέθη τιθημι put; make εἰς εις into; for τὸ ο the στόμα στομα mouth; edge τοῦ ο the λάκκου λακκος and; even ἐσφραγίσατο σφραγιζω seal; certify ὁ ο the βασιλεὺς βασιλευς monarch; king ἐν εν in τῷ ο the δακτυλίῳ δακτυλιος ring ἑαυτοῦ εαυτου of himself; his own καὶ και and; even ἐν εν in τοῖς ο the δακτυλίοις δακτυλιος ring τῶν ο the μεγιστάνων μεγιστανες magnate αὐτοῦ αυτος he; him ὅπως οπως that way; how μὴ μη not ἀπ᾿ απο from; away αὐτῶν αυτος he; him ἀρθῇ αιρω lift; remove ὁ ο the Δανιηλ δανιηλ Daniēl; Thanil ἢ η or; than ὁ ο the βασιλεὺς βασιλευς monarch; king αὐτὸν αυτος he; him ἀνασπάσῃ ανασπαω draw up ἐκ εκ from; out of τοῦ ο the λάκκου λακκος pit
6:18 אֱ֠דַיִן ʔᵉḏayˌin אֱדַיִן then אֲזַ֨ל ʔᵃzˌal אזל go מַלְכָּ֤א malkˈā מֶלֶךְ king לְ lᵊ לְ to הֵֽיכְלֵהּ֙ hˈêḵᵊlēh הֵיכַל palace וּ û וְ and בָ֣ת vˈāṯ בית spend the night טְוָ֔ת ṭᵊwˈāṯ טְוָת fastingly וְ wᵊ וְ and דַחֲוָ֖ן ḏaḥᵃwˌān דַּחֲוָה [uncertain] לָא־ lā- לָא not הַנְעֵ֣ל hanʕˈēl עלל enter קָֽדָמֹ֑והִי qˈāḏāmˈôhî קֳדָם before וְ wᵊ וְ and שִׁנְתֵּ֖הּ šintˌēh שְׁנָה sleep נַדַּ֥ת naddˌaṯ נדד flee עֲלֹֽוהִי׃ ʕᵃlˈôhî עַל upon
6:18. et abiit rex in domum suam et dormivit incenatus cibique non sunt inlati coram eo insuper et somnus recessit ab eoAnd the king went away to his house, and laid himself down without taking supper, and meat was not set before him, and even sleep departed from him.
18. Then the king went to his palace, and passed the night fasting: neither were instruments of music brought before him: and his sleep fled from him.
Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before him: and his sleep went from him:

6:18 Затем царь пошел в свой дворец, лег спать без ужина, и даже не велел вносить к нему пищи, и сон бежал от него.
6:18
τότε τοτε at that
Δανιηλ δανιηλ Daniēl; Thanil
ἐρρίφη ριπτω fling; disperse
εἰς εις into; for
τὸν ο the
λάκκον λακκος the
λεόντων λεων lion
καὶ και and; even
ἠνέχθη φερω carry; bring
λίθος λιθος stone
καὶ και and; even
ἐτέθη τιθημι put; make
εἰς εις into; for
τὸ ο the
στόμα στομα mouth; edge
τοῦ ο the
λάκκου λακκος and; even
ἐσφραγίσατο σφραγιζω seal; certify
ο the
βασιλεὺς βασιλευς monarch; king
ἐν εν in
τῷ ο the
δακτυλίῳ δακτυλιος ring
ἑαυτοῦ εαυτου of himself; his own
καὶ και and; even
ἐν εν in
τοῖς ο the
δακτυλίοις δακτυλιος ring
τῶν ο the
μεγιστάνων μεγιστανες magnate
αὐτοῦ αυτος he; him
ὅπως οπως that way; how
μὴ μη not
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
ἀρθῇ αιρω lift; remove
ο the
Δανιηλ δανιηλ Daniēl; Thanil
η or; than
ο the
βασιλεὺς βασιλευς monarch; king
αὐτὸν αυτος he; him
ἀνασπάσῃ ανασπαω draw up
ἐκ εκ from; out of
τοῦ ο the
λάκκου λακκος pit
6:18
אֱ֠דַיִן ʔᵉḏayˌin אֱדַיִן then
אֲזַ֨ל ʔᵃzˌal אזל go
מַלְכָּ֤א malkˈā מֶלֶךְ king
לְ lᵊ לְ to
הֵֽיכְלֵהּ֙ hˈêḵᵊlēh הֵיכַל palace
וּ û וְ and
בָ֣ת vˈāṯ בית spend the night
טְוָ֔ת ṭᵊwˈāṯ טְוָת fastingly
וְ wᵊ וְ and
דַחֲוָ֖ן ḏaḥᵃwˌān דַּחֲוָה [uncertain]
לָא־ lā- לָא not
הַנְעֵ֣ל hanʕˈēl עלל enter
קָֽדָמֹ֑והִי qˈāḏāmˈôhî קֳדָם before
וְ wᵊ וְ and
שִׁנְתֵּ֖הּ šintˌēh שְׁנָה sleep
נַדַּ֥ת naddˌaṯ נדד flee
עֲלֹֽוהִי׃ ʕᵃlˈôhî עַל upon
6:18. et abiit rex in domum suam et dormivit incenatus cibique non sunt inlati coram eo insuper et somnus recessit ab eo
And the king went away to his house, and laid himself down without taking supper, and meat was not set before him, and even sleep departed from him.
18. Then the king went to his palace, and passed the night fasting: neither were instruments of music brought before him: and his sleep fled from him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Глубокая скорбь о любимом сановнике не уничтожила в Дарии надежды на его чудесное спасение (ст. 16). Побуждаемый ею, царь ранним утром отправляется узнать, оправдались или нет его ожидания.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Then the king went to his palace, and passed the night fasting: neither were instruments of music brought before him: and his sleep went from him. 19 Then the king arose very early in the morning, and went in haste unto the den of lions. 20 And when he came to the den, he cried with a lamentable voice unto Daniel: and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions? 21 Then said Daniel unto the king, O king, live for ever. 22 My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt. 23 Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God. 24 And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den.
Here is, I. The melancholy night which the king had, upon Daniel's account, v. 18. He had said, indeed, that God would deliver him out of the danger, but at the same time he could not forgive himself for throwing him into the danger; and justly might God deprive him of a friend whom he had himself used so barbarously. He went to his palace, vexed at himself for what he had done, and calling himself unwise and unjust for not adhering to the law of God and nature with a non obstante--a negative to the law of the Medes and Persians. He ate no supper, but passed the night fasting; his heart was already full of grief and fear. He forbade the music; nothing is more unpleasing that songs sung to a heavy heart. He went to bed, but got no sleep, was full of tossings to and fro till the dawning of the day. Note, the best way to have a good night is to keep a good conscience, then we may lie down in peace.
II. The solicitous enquiry he made concerning Daniel the next morning, v. 19, 20. He was up early, very early; for how could he lie in bed when he could not sleep for dreaming of Daniel, nor lie awake quietly for thinking of him? And he was no sooner up than he went in haste to the den of lions, for he could not satisfy himself to send a servant (that would not sufficiently testify his affection for Daniel), nor had he patience to stay so long as till a servant would return. When he comes to the den, not without some hopes that God had graciously undone what he had wickedly done, he cries, with a lamentable voice, as one full of concern and trouble, O Daniel! art thou alive? He longs to know, yet trembles to ask the question, fearing to be answered with the roaring of the lions after more prey: O Daniel! servant of the living God, has thy God whom thou servest made it to appear that he is able to deliver thee from the lions? If he rightly understood himself when he called him the living God, he could not doubt of his ability to keep Daniel alive, for he that has life in himself quickens whom he will; but has he thought fit in this case to exert his power? What he doubted of we are sure of, that the servants of the living God have a Master who is well able to protect them and bear them out in his service.
III. The joyful news he meets with-that Daniel is alive, is safe, and well, and unhurt in the lions' den, v. 21, 22. Daniel knew the king's voice, though it was now a lamentable voice, and spoke to him with all the deference and respect that were due to him: O king! live for ever. He does not reproach him for his unkindness to him, and his easiness in yielding to the malice of his persecutors; but, to show that he has heartily forgiven him, he meets him with his good wishes. Note, We should not upbraid those with the diskindnesses they have done us who, we know, did them with reluctance, and are very ready to upbraid themselves with them. The account Daniel gives the king is very pleasant; it is triumphant. 1. God has preserved his life by a miracle. Darius had called him Daniel's god (thy God whom thou servest), to which Daniel does as it were echo back, Yea, he is my God, whom I own, and who owns me, for he has sent his angel. The same bright and glorious being that was seen in the form of the Son of God with the three children in the fiery furnace had visited Daniel, and, it is likely, in a visible appearance had enlightened the dark den, and kept Daniel company all night, and had shut the lions' mouths, that they had not in the least hurt him. The angel's presence made even the lions' den his strong-hold, his palace, his paradise; he had never had a better night in his life. See the power of God over the fiercest creatures, and believe his power to restrain the roaring lion that goes about continually seeking to devour from hurting those that are his. See the care God takes of his faithful worshippers, especially when he calls them out to suffer for him. If he keeps their souls from sin, comforts their souls with his peace, and receives their souls to himself, he does in effect stop the lions' mouths, that they cannot hurt them. See how ready the angels are to minister for the good of God's people, for they own themselves their fellow servants. 2. God has therein pleaded his cause. He was represented to the king as disaffected to him and his government. We do not find that he said any thing in his own vindication, but left it to God to clear up his integrity as the light; and he did it effectually, by working a miracle for his preservation. Daniel, in what he had done, had not offended either God or the king: Before him whom I prayed to innocency was found in me. He pretends not to a meritorious excellence, but the testimony of his conscience concerning his sincerity is his comfort--As also that before thee, O king! I have done no hurt, nor designed thee any affront.
IV. The discharge of Daniel from his confinement. His prosecutors cannot but own that the law is satisfied, though they are not, or, if it be altered, it is by a power superior to that of the Medes and Persians; and therefore no cause can be shown why Daniel should not be fetched out of the den (v. 23): The king was exceedingly glad to find him alive, and gave orders immediately that they should take him out of the den, as Jeremiah out of the dungeon; and, when they searched, no manner of hurt was found upon him; he was nowhere crushed nor scarred, but was kept perfectly well, because he believed in his God. Note, Those who boldly and cheerfully trust in God to protect them in the way of their duty shall never be made ashamed of their confidence in him, but shall always find him a present help.
V. The committing of his prosecutors to the same prison, or place of execution rather, v. 24. Darius is animated by this miracle wrought for Daniel, and now begins to take courage and act like himself. Those that would not suffer him to show mercy to Daniel shall, now that God has done it for him, be made to feel his resentments; and he will do justice for God who had shown mercy for him. Daniel's accusers, now that his innocency is cleared, and Heaven itself has become his compurgator, have the same punishment inflicted upon them which they designed against him, according to the law of retaliation made against false accusers, Deut. xix. 18, 19. Such they were to be reckoned now that Daniel was proved innocent; for, though the fact was true, yet it was not a fault. They were cast into the den of lions, which perhaps was a punishment newly invented by themselves; however, it was what they maliciously designed for Daniel. Nec lex est justior ulla quàm necis artifices arte perire suâ--No law can be more just than that which adjudges the devisers of barbarity to perish by it, Ps. vii. 15, 16; ix. 15, 16. And now Solomon's observation is verified (Prov. xi. 8), The righteous is delivered out of trouble, and the wicked cometh in his stead. In this execution we may observe, 1. The king's severity, in ordering their wives and children to be thrown to the lions with them. How righteous are God's statutes above those of the nations! for God commanded that the children should not die for the fathers' crimes, Deut. xxiv. 16. Yet they were put to death in extraordinary cases, as those of Achan, and Saul, and Haman. 2. The lion's fierceness. They had the mastery of them immediately, and tore them to pieces before they came to the bottom of the den. This verified and magnified the miracle of their sparing Daniel; for hereby it appeared that it was not because they had not appetite, but because they had not leave. Mastiffs that are kept muzzled are the more fierce when the muzzle is taken off; so were these lions. And the Lord is known by those judgments which he executes.
Adam Clarke: Commentary on the Bible - 1831
6:18: Passed the night fasting - He neither ate nor drank, had no music to solace, nor sweet odors burnt or brought before him, and he passed the night without sleep. All this points out his great sincerity; and when it is considered that Darius could not be less than sixty-two or sixty-three years of age at this time, it shows more fully the depth of his concern.
Albert Barnes: Notes on the Bible - 1834
6:18: Then the king went to his palace, and passed the night fasting - Daniel was probably cast into the den soon after the going down of the sun, Dan 6:14. It was not unusual to have suppers then late at night, as it is now in many places. The great anxiety of the king, however, on account of what had occurred, pRev_ented him from participating in the usual evening meal. As to the probability of what is here affirmed, no one can have any doubt who credits the pRev_ious statements. In the consciousness of wrong done to a worthy officer of the government; in the deep anxiety which he had to deliver him; in the excitement which must have existed against the cunning and wicked authors of the plot to deceive the king and to ruin Daniel; and in his solicitude and hope that after all Daniel might escape, there is a satisfactory reason for the facts stated that he had no desire for food; that instruments of music were not brought before him; and that he passed a sleepless night.
Neither were instruments of music brought before him - It was usual among the ancients to have music at their meals. This custom pRev_ailed among the Greeks and Romans, and doubtless was common in the Oriental world. It should be observed, however, that there is considerable variety in the interpretation of the word here rendered instruments of music - דחון dachă vâ n. The margin is table. The Latin Vulgate, "He slept supperless, neither was food brought before him." The Greek renders it "food," ἐδέσματα edesmata. So the Syriac. Bertholdt and Gesenius render it concubines, and Saadias dancing girls. Any of these significations would be appropriate; but it is impossible to determine which is the most correct. The word does not occur elsewhere in the Scriptures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: and passed: Sa2 12:16, Sa2 12:17, Sa2 19:24; Kg1 21:27; Job 21:12; Psa 137:2; Ecc 2:8; Isa 24:8, Isa 24:9; Amo 6:4-6; Jon 3:3-9; Rev 18:22
instruments: or, table
and: Dan 2:1; Est 6:1; Psa 77:4
John Gill
6:18 Then the king went to his palace,.... After he had accompanied Daniel to the den, and he was cast into it, the stone was laid to the mouth of it, and that sealed; this was after sunset, for he had laboured till then to serve him, Dan 6:14, perhaps it was late at night:
and passed the night fasting; vexed for what he had done, in signing the decree; fretting because he could not save Daniel, and his heart full of grief for him, and so had no stomach to eat; went to bed without his supper, lay all night fasting, and would not eat a bit nor drink a drop of anything:
neither were instruments of music brought before him; as used to be after supper, and played upon; his heart was too full, and his mind and thoughts so intent on Daniel's case, that he could not listen to music, or bear the sound of it. Jarchi interprets it a "table", to sit down at, and eat, being furnished and well served, as was usual; but this is implied in the preceding clause. Aben Ezra, Saadiah, and Jacchiades, explain by songs and musical instruments, harps and psalter and Saadiah adds, girls to sing and dance. De Dieu, from the use of the word in the Arabic language, thinks that incense is meant, which was used at feasts, and in the palaces of princes.
And his sleep went from him; while he was up he could take no pleasure in eating and drinking, and hearing music; and when he was in bed, he could not sleep for thinking what he had done, and what was the case of Daniel.
Robert Jamieson, A. R. Fausset and David Brown
6:18 neither were instruments of music, &c.--GESENIUS translates, "concubines." Daniel's mentioning to us as an extraordinary thing of Darius, that he neither approached his table nor his harem, agrees with XENOPHON'S picture of him as devoted to wine and women, vain, and without self-control. He is sorry for the evil which he himself had caused, yet takes no steps to remedy it. There are many such halters between good and bad, who are ill at ease in their sins, yet go forward in them, and are drawn on by others.
6:196:19: Յայնժամ յարեաւ արքայն ընդ առաւօտս լուսով, եւ փութո՛վ եկն ՚ի գուբն առիւծուց.
19 Այն ժամանակ արքան առաւօտեան լուսաբացին ելաւ, շտապ եկաւ առիւծների գուբը
19 Թագաւորը արշալոյսին կանուխ ելաւ ու արտորնօք առիւծներուն գուբը գնաց։
Յայնժամ յարեաւ արքայն ընդ առաւօտս լուսով, եւ փութով եկն ի գուբն առիւծուց:

6:19: Յայնժամ յարեաւ արքայն ընդ առաւօտս լուսով, եւ փութո՛վ եկն ՚ի գուբն առիւծուց.
19 Այն ժամանակ արքան առաւօտեան լուսաբացին ելաւ, շտապ եկաւ առիւծների գուբը
19 Թագաւորը արշալոյսին կանուխ ելաւ ու արտորնօք առիւծներուն գուբը գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
6:196:19 Поутру же царь встал на рассвете и поспешно пошел ко рву львиному,
6:19 τότε τοτε at that ὑπέστρεψεν υποστρεφω return ὁ ο the βασιλεὺς βασιλευς monarch; king εἰς εις into; for τὰ ο the βασίλεια βασιλειον royal αὐτοῦ αυτος he; him καὶ και and; even ηὐλίσθη αυλιζομαι spend the night νῆστις νηστις fasting καὶ και and; even ἦν ειμι be λυπούμενος λυπεω grieve περὶ περι about; around τοῦ ο the Δανιηλ δανιηλ Daniēl; Thanil τότε τοτε at that ὁ ο the θεὸς θεος God τοῦ ο the Δανιηλ δανιηλ Daniēl; Thanil πρόνοιαν προνοια provision ποιούμενος ποιεω do; make αὐτοῦ αυτος he; him ἀπέκλεισε αποκλειω shut up τὰ ο the στόματα στομα mouth; edge τῶν ο the λεόντων λεων lion καὶ και and; even οὐ ου not παρηνώχλησαν παρενοχλεω further annoy τῷ ο the Δανιηλ δανιηλ Daniēl; Thanil
6:19 בֵּ bē בְּ in אדַ֣יִן ʔḏˈayin אֱדַיִן then מַלְכָּ֔א malkˈā מֶלֶךְ king בִּ bi בְּ in שְׁפַּרְפָּרָ֖א šᵊpparpārˌā שְׁפַרְפָּר dawn יְק֣וּם yᵊqˈûm קום stand בְּ bᵊ בְּ in נָגְהָ֑א nāḡᵊhˈā נְגַהּ dawn וּ û וְ and בְ vᵊ בְּ in הִ֨תְבְּהָלָ֔ה hˌiṯbᵊhālˈā בהל disturb לְ lᵊ לְ to גֻבָּ֥א ḡubbˌā גֹּב pit דִֽי־ ḏˈî- דִּי [relative] אַרְיָוָתָ֖א ʔaryāwāṯˌā אַרְיֵה lion אֲזַֽל׃ ʔᵃzˈal אזל go
6:19. tunc rex primo diluculo consurgens festinus ad lacum leonum perrexitThen the king rising very early in the morning, went in haste to the lions' den:
19. Then the king arose very early in the morning, and went in haste unto the den of lions.
Then the king arose very early in the morning, and went in haste unto the den of lions:

6:19 Поутру же царь встал на рассвете и поспешно пошел ко рву львиному,
6:19
τότε τοτε at that
ὑπέστρεψεν υποστρεφω return
ο the
βασιλεὺς βασιλευς monarch; king
εἰς εις into; for
τὰ ο the
βασίλεια βασιλειον royal
αὐτοῦ αυτος he; him
καὶ και and; even
ηὐλίσθη αυλιζομαι spend the night
νῆστις νηστις fasting
καὶ και and; even
ἦν ειμι be
λυπούμενος λυπεω grieve
περὶ περι about; around
τοῦ ο the
Δανιηλ δανιηλ Daniēl; Thanil
τότε τοτε at that
ο the
θεὸς θεος God
τοῦ ο the
Δανιηλ δανιηλ Daniēl; Thanil
πρόνοιαν προνοια provision
ποιούμενος ποιεω do; make
αὐτοῦ αυτος he; him
ἀπέκλεισε αποκλειω shut up
τὰ ο the
στόματα στομα mouth; edge
τῶν ο the
λεόντων λεων lion
καὶ και and; even
οὐ ου not
παρηνώχλησαν παρενοχλεω further annoy
τῷ ο the
Δανιηλ δανιηλ Daniēl; Thanil
6:19
בֵּ בְּ in
אדַ֣יִן ʔḏˈayin אֱדַיִן then
מַלְכָּ֔א malkˈā מֶלֶךְ king
בִּ bi בְּ in
שְׁפַּרְפָּרָ֖א šᵊpparpārˌā שְׁפַרְפָּר dawn
יְק֣וּם yᵊqˈûm קום stand
בְּ bᵊ בְּ in
נָגְהָ֑א nāḡᵊhˈā נְגַהּ dawn
וּ û וְ and
בְ vᵊ בְּ in
הִ֨תְבְּהָלָ֔ה hˌiṯbᵊhālˈā בהל disturb
לְ lᵊ לְ to
גֻבָּ֥א ḡubbˌā גֹּב pit
דִֽי־ ḏˈî- דִּי [relative]
אַרְיָוָתָ֖א ʔaryāwāṯˌā אַרְיֵה lion
אֲזַֽל׃ ʔᵃzˈal אזל go
6:19. tunc rex primo diluculo consurgens festinus ad lacum leonum perrexit
Then the king rising very early in the morning, went in haste to the lions' den:
19. Then the king arose very early in the morning, and went in haste unto the den of lions.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:19: The king arose very early - By the break of day.
Albert Barnes: Notes on the Bible - 1834
6:19: Then the king arose very early in the morning ... - No one can doubt the probability of what is here said, if the pRev_ious account be true. His deep anxiety; his wakefulnight; the remorse which he endured, and his hope that Daniel would be after all preserved, all would prompt to an early visit to the place of his confinement, and to his earnestness in ascertaining whether he were still alive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: Mat 28:1; Mar 16:2; Co2 2:13; Th1 3:5
John Gill
6:19 Then the king arose very early in the morning,.... Or, "in the morning with light" (i) as soon as ever light appeared, or the day broke: the word for morning is doubled, and one of the letters in it is larger than usual; and all which denote not only his very great earliness in rising, but his earnestness and solicitude for Daniel, to know whether he was alive or not:
and went in haste unto the den of lions; he did not send a servant, but went in person, and with as much expedition as possible, though a king, and an old man; this shows the great love and strong affection he had for Daniel, and his concern for his good and welfare.
(i) "summa aurora cum luce", Junius & Tremellius; "in tempore aurorae cum luce", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
6:19 His grief overcame his fear of the nobles.
6:206:20: եւ իբրեւ մերձեցաւ ՚ի գուբն՝ աղաղակեաց ՚ի ձայն մեծ՝ եւ ասէ. Դանիէ՛լ ծառա՛յ Աստուծոյ կենդանւոյ. Աստուածն քո զոր դու յաճա՛խ պաշտէիր, եթէ կարա՞ց փրկել զքեզ ՚ի բերանոյ առիւծուցդ։
20 եւ, երբ մօտեցաւ գբին, բարձրաձայն աղաղակեց եւ ասաց. «Դանիէ՛լ, կենդանի Աստծու ծառա՛յ, քո Աստուածը, որին դու յաճախ աղօթում էիր, կարողացա՞ւ արդեօք քեզ փրկել առիւծների բերանից»:
20 Երբ գուբին մօտեցաւ, տրտում ձայնով մը Դանիէլին պոռաց եւ թագաւորը Դանիէլին ըսաւ. «Ո՛վ Դանիէլ, կենդանի Աստուծոյ ծառան, քու Աստուածդ, որ դուն անդադար կը պաշտես, կարող եղա՞ւ քեզ առիւծներէն ազատել»։
Եւ իբրեւ մերձեցաւ ի գուբն` [111]աղաղակեաց ի ձայն մեծ`` եւ ասէ. Դանիէլ, ծառայ Աստուծոյ կենդանւոյ, Աստուածն քո զոր դու յաճախ պաշտէիր, եթէ կարա՞ց փրկել զքեզ ի բերանոյ առիւծուցդ:

6:20: եւ իբրեւ մերձեցաւ ՚ի գուբն՝ աղաղակեաց ՚ի ձայն մեծ՝ եւ ասէ. Դանիէ՛լ ծառա՛յ Աստուծոյ կենդանւոյ. Աստուածն քո զոր դու յաճա՛խ պաշտէիր, եթէ կարա՞ց փրկել զքեզ ՚ի բերանոյ առիւծուցդ։
20 եւ, երբ մօտեցաւ գբին, բարձրաձայն աղաղակեց եւ ասաց. «Դանիէ՛լ, կենդանի Աստծու ծառա՛յ, քո Աստուածը, որին դու յաճախ աղօթում էիր, կարողացա՞ւ արդեօք քեզ փրկել առիւծների բերանից»:
20 Երբ գուբին մօտեցաւ, տրտում ձայնով մը Դանիէլին պոռաց եւ թագաւորը Դանիէլին ըսաւ. «Ո՛վ Դանիէլ, կենդանի Աստուծոյ ծառան, քու Աստուածդ, որ դուն անդադար կը պաշտես, կարող եղա՞ւ քեզ առիւծներէն ազատել»։
zohrab-1805▾ eastern-1994▾ western am▾
6:206:20 и, подойдя ко рву, жалобным голосом кликнул Даниила, и сказал царь Даниилу: Даниил, раб Бога живаго! Бог твой, Которому ты неизменно служишь, мог ли спасти тебя от львов?
6:20 καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king Δαρεῖος δαρειος get up at dawn πρωὶ πρωι early καὶ και and; even παρέλαβε παραλαμβανω take along; receive μεθ᾿ μετα with; amid ἑαυτοῦ εαυτου of himself; his own τοὺς ο the σατράπας σατραπης and; even πορευθεὶς πορευομαι travel; go ἔστη ιστημι stand; establish ἐπὶ επι in; on τοῦ ο the στόματος στομα mouth; edge τοῦ ο the λάκκου λακκος the λεόντων λεων lion
6:20 וּ û וְ and כְ ḵᵊ כְּ like מִקְרְבֵ֣הּ miqrᵊvˈēh קרב approach לְ lᵊ לְ to גֻבָּ֔א ḡubbˈā גֹּב pit לְ lᵊ לְ to דָ֣נִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel בְּ bᵊ בְּ in קָ֥ל qˌāl קָל voice עֲצִ֖יב ʕᵃṣˌîv עֲצִיב sad זְעִ֑ק zᵊʕˈiq זעק cry עָנֵ֨ה ʕānˌē ענה answer מַלְכָּ֜א malkˈā מֶלֶךְ king וְ wᵊ וְ and אָמַ֣ר ʔāmˈar אמר say לְ lᵊ לְ to דָנִיֵּ֗אל ḏāniyyˈēl דָּנִיֵּאל Daniel דָּֽנִיֵּאל֙ dˈāniyyēl דָּנִיֵּאל Daniel עֲבֵד֙ ʕᵃvˌēḏ עֲבֵד servant אֱלָהָ֣א ʔᵉlāhˈā אֱלָהּ god חַיָּ֔א ḥayyˈā חַי living אֱלָהָ֗ךְ ʔᵉlāhˈāḵ אֱלָהּ god דִּ֣י dˈî דִּי [relative] אַ֤נְתְּאנתה *ʔˈant אַנְתָּה you פָּֽלַֽח־ pˈālˈaḥ- פלח serve לֵהּ֙ lˌēh לְ to בִּ bi בְּ in תְדִירָ֔א ṯᵊḏîrˈā תְּדִיר constantly הַ ha הֲ [interrogative] יְכִ֥ל yᵊḵˌil יכל be able לְ lᵊ לְ to שֵׁיזָבוּתָ֖ךְ šêzāvûṯˌāḵ יזב save מִן־ min- מִן from אַרְיָוָתָֽא׃ ʔaryāwāṯˈā אַרְיֵה lion
6:20. adpropinquansque lacui Danihelem voce lacrimabili inclamavit et affatus est eum Danihel serve Dei viventis Deus tuus cui tu servis semper putasne valuit liberare te a leonibusAnd coming near to the den, cried with a lamentable voice to Daniel, and said to him: Daniel, servant of the living God, hath thy God, whom thou servest always, been able, thinkest thou, to deliver thee from the lions?
20. And when he came near unto the den to Daniel, he cried with a lamentable voice: the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?
And when he came to the den, he cried with a lamentable voice unto Daniel: [and] the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions:

6:20 и, подойдя ко рву, жалобным голосом кликнул Даниила, и сказал царь Даниилу: Даниил, раб Бога живаго! Бог твой, Которому ты неизменно служишь, мог ли спасти тебя от львов?
6:20
καὶ και and; even
ο the
βασιλεὺς βασιλευς monarch; king
Δαρεῖος δαρειος get up at dawn
πρωὶ πρωι early
καὶ και and; even
παρέλαβε παραλαμβανω take along; receive
μεθ᾿ μετα with; amid
ἑαυτοῦ εαυτου of himself; his own
τοὺς ο the
σατράπας σατραπης and; even
πορευθεὶς πορευομαι travel; go
ἔστη ιστημι stand; establish
ἐπὶ επι in; on
τοῦ ο the
στόματος στομα mouth; edge
τοῦ ο the
λάκκου λακκος the
λεόντων λεων lion
6:20
וּ û וְ and
כְ ḵᵊ כְּ like
מִקְרְבֵ֣הּ miqrᵊvˈēh קרב approach
לְ lᵊ לְ to
גֻבָּ֔א ḡubbˈā גֹּב pit
לְ lᵊ לְ to
דָ֣נִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel
בְּ bᵊ בְּ in
קָ֥ל qˌāl קָל voice
עֲצִ֖יב ʕᵃṣˌîv עֲצִיב sad
זְעִ֑ק zᵊʕˈiq זעק cry
עָנֵ֨ה ʕānˌē ענה answer
מַלְכָּ֜א malkˈā מֶלֶךְ king
וְ wᵊ וְ and
אָמַ֣ר ʔāmˈar אמר say
לְ lᵊ לְ to
דָנִיֵּ֗אל ḏāniyyˈēl דָּנִיֵּאל Daniel
דָּֽנִיֵּאל֙ dˈāniyyēl דָּנִיֵּאל Daniel
עֲבֵד֙ ʕᵃvˌēḏ עֲבֵד servant
אֱלָהָ֣א ʔᵉlāhˈā אֱלָהּ god
חַיָּ֔א ḥayyˈā חַי living
אֱלָהָ֗ךְ ʔᵉlāhˈāḵ אֱלָהּ god
דִּ֣י dˈî דִּי [relative]
אַ֤נְתְּאנתה
*ʔˈant אַנְתָּה you
פָּֽלַֽח־ pˈālˈaḥ- פלח serve
לֵהּ֙ lˌēh לְ to
בִּ bi בְּ in
תְדִירָ֔א ṯᵊḏîrˈā תְּדִיר constantly
הַ ha הֲ [interrogative]
יְכִ֥ל yᵊḵˌil יכל be able
לְ lᵊ לְ to
שֵׁיזָבוּתָ֖ךְ šêzāvûṯˌāḵ יזב save
מִן־ min- מִן from
אַרְיָוָתָֽא׃ ʔaryāwāṯˈā אַרְיֵה lion
6:20. adpropinquansque lacui Danihelem voce lacrimabili inclamavit et affatus est eum Danihel serve Dei viventis Deus tuus cui tu servis semper putasne valuit liberare te a leonibus
And coming near to the den, cried with a lamentable voice to Daniel, and said to him: Daniel, servant of the living God, hath thy God, whom thou servest always, been able, thinkest thou, to deliver thee from the lions?
20. And when he came near unto the den to Daniel, he cried with a lamentable voice: the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:20: He cried with a lamentable voice - His heart, full of grief, affected his speech.
Servant of the living God - The king was convinced that, unless his God saved him, his destruction was inevitable.
Albert Barnes: Notes on the Bible - 1834
6:20: He cried with a lamentable voice - A voice full of anxious solicitude. Literally, "a voice of grief." Such a cry would be natural on such an occasion.
O Daniel, servant of the living God - The God who has life; who imparts life; and who can preserve life. This was the appellation, probably, which he had heard Daniel use in regard to God, and it is one which he would naturally employ on such an occasion as this; feeling that the question of life was entirely in his hands.
Whom thou servest continually - At all times, and in all circumstances: as a captive in a distant land; in places of honor and power; when surrounded by the great who worship other gods; and when threatened with death for your devotion to the service of God. This had been the character of Daniel, and it was natural to refer to it now.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: is: Dan 6:16, Dan 6:27, Dan 3:15, Dan 3:17, Dan 3:28, Dan 3:29
servest: Ch1 16:11; Psa 71:14-18, Psa 73:23, Psa 119:112, Psa 146:2; Pro 23:17, Pro 23:18; Hos 12:6; Luk 18:1; Act 6:4; Rom 2:7; Col 4:2; Th1 5:17, Th1 5:18; Jam 1:25
able: Dan 3:17; Gen 18:14; Num 11:23, Num 14:15, Num 14:16; Jer 32:17; Luk 1:37; Co2 1:10; Ti2 1:12, Ti2 4:16-18; Heb 7:25; Jde 1:24
Geneva 1599
6:20 And when he came to the den, he cried with a lamentable voice unto Daniel: [and] the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, (g) able to deliver thee from the lions?
(g) This declares that Darius was not touched with the true knowledge of God, because he doubted of his power.
John Gill
6:20 And when he came to the den, he cried with a lamentable voice unto Daniel,.... Expressing grief and sorrow his heart was full of; it was rather like howling than speaking; thus he cried before he saw Daniel, or heard him speak:
when he was near to the den (k), as it may be rendered; and he was between hope and fear about Daniel's safety; when within sight of the den, and hearing of Daniel, should he be alive to speak: but when he came nearer and saw him, then
the king spake and said to Daniel, O Daniel, servant of the living God; art thou alive? this is a plain case, that the God whom thou servest is the living God, since he has saved thee; and that thou art a true and faithful servant of his, seeing he has wrought such deliverance for thee:
is thy God, whom thou servest continually, able to deliver thee from the lions? has he made it to appear that he is able to deliver from them? has he really done the thing? he could scarcely believe for joy, being filled with amazement; for these words are not to be considered as expressive of any doubt or hesitation he had of the power of God to save him; for he had declared he had before, yea; his confidence that he would deliver him; but of his wonder and admiration at it, the thing being so extraordinary and amazing.
(k) "cum appropinquasset ad foveam", Pagninus; "quumque appropinquaret ad foveam", Piscator.
John Wesley
6:20 Able to deliver - What he doubted of, we are sure of, that the servants of the living God, have a master who is able to deliver them and bear them out in his service.
Robert Jamieson, A. R. Fausset and David Brown
6:20 living God--having life Himself, and able to preserve thy life; contrasted with the lifeless idols. Darius borrowed the phrase from Daniel; God extorting from an idolater a confession of the truth.
thou servest continually--in times of persecution, as well as in times of peace.
is thy God . . . able--the language of doubt, yet hope.
6:216:21: Եւ ասէ Դանիէլ ցարքայ. Արքայ՝ յաւիտեա՛ն կեաց.
21 Եւ Դանիէլը ասաց արքային. «Արքա՛յ, թող կեանքդ յաւիտեան լինի.
21 Այն ատեն Դանիէլ թագաւորին պատասխանեց. «Ո՛վ թագաւոր, յաւիտեան ո՛ղջ կեցիր.
Եւ ասէ Դանիէլ ցարքայ. Արքայ, յաւիտեան կեաց:

6:21: Եւ ասէ Դանիէլ ցարքայ. Արքայ՝ յաւիտեա՛ն կեաց.
21 Եւ Դանիէլը ասաց արքային. «Արքա՛յ, թող կեանքդ յաւիտեան լինի.
21 Այն ատեն Դանիէլ թագաւորին պատասխանեց. «Ո՛վ թագաւոր, յաւիտեան ո՛ղջ կեցիր.
zohrab-1805▾ eastern-1994▾ western am▾
6:216:21 Тогда Даниил сказал царю: царь! вовеки живи!
6:21 τότε τοτε at that ὁ ο the βασιλεὺς βασιλευς monarch; king ἐκάλεσε καλεω call; invite τὸν ο the Δανιηλ δανιηλ Daniēl; Thanil φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud μετὰ μετα with; amid κλαυθμοῦ κλαυθμος weeping λέγων λεγω tell; declare ὦ ω.1 oh! Δανιηλ δανιηλ Daniēl; Thanil εἰ ει if; whether ἄρα αρα.2 it follows ζῇς ζαω live; alive καὶ και and; even ὁ ο the θεός θεος God σου σου of you; your ᾧ ος who; what λατρεύεις λατρευω employed by ἐνδελεχῶς ενδελεχως save σε σε.1 you ἀπὸ απο from; away τῶν ο the λεόντων λεων lion καὶ και and; even οὐκ ου not ἠχρείωκάν αχρειοω become unprofitable σε σε.1 you
6:21 אֱדַ֨יִן֙ ʔᵉḏˈayin אֱדַיִן then דָּנִיֶּ֔אל dāniyyˈel דָּנִיֵּאל Daniel עִם־ ʕim- עִם with מַלְכָּ֖א malkˌā מֶלֶךְ king מַלִּ֑ל mallˈil מלל speak מַלְכָּ֖א malkˌā מֶלֶךְ king לְ lᵊ לְ to עָלְמִ֥ין ʕolmˌîn עָלַם eternity חֱיִֽי׃ ḥᵉʸˈî חיה live
6:21. et Danihel regi respondens ait rex in aeternum viveAnd Daniel answering the king, said: O king, live for ever:
21. Then said Daniel unto the king, O king, live for ever.
Then said Daniel unto the king, O king, live for ever:

6:21 Тогда Даниил сказал царю: царь! вовеки живи!
6:21
τότε τοτε at that
ο the
βασιλεὺς βασιλευς monarch; king
ἐκάλεσε καλεω call; invite
τὸν ο the
Δανιηλ δανιηλ Daniēl; Thanil
φωνῇ φωνη voice; sound
μεγάλῃ μεγας great; loud
μετὰ μετα with; amid
κλαυθμοῦ κλαυθμος weeping
λέγων λεγω tell; declare
ω.1 oh!
Δανιηλ δανιηλ Daniēl; Thanil
εἰ ει if; whether
ἄρα αρα.2 it follows
ζῇς ζαω live; alive
καὶ και and; even
ο the
θεός θεος God
σου σου of you; your
ος who; what
λατρεύεις λατρευω employed by
ἐνδελεχῶς ενδελεχως save
σε σε.1 you
ἀπὸ απο from; away
τῶν ο the
λεόντων λεων lion
καὶ και and; even
οὐκ ου not
ἠχρείωκάν αχρειοω become unprofitable
σε σε.1 you
6:21
אֱדַ֨יִן֙ ʔᵉḏˈayin אֱדַיִן then
דָּנִיֶּ֔אל dāniyyˈel דָּנִיֵּאל Daniel
עִם־ ʕim- עִם with
מַלְכָּ֖א malkˌā מֶלֶךְ king
מַלִּ֑ל mallˈil מלל speak
מַלְכָּ֖א malkˌā מֶלֶךְ king
לְ lᵊ לְ to
עָלְמִ֥ין ʕolmˌîn עָלַם eternity
חֱיִֽי׃ ḥᵉʸˈî חיה live
6:21. et Danihel regi respondens ait rex in aeternum vive
And Daniel answering the king, said: O king, live for ever:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. Спасение пророка Даниила было делом всемогущества Божия и следствием явления Ангела к пророку. Как Ангел чудесно изменил действие стихий природы, велел огню не сожигать, а прохлаждать праведников (3:49-50), так и в настоящем случае он запретил львам касаться пророка. Думать, будто сам Даниил обладал магнетической силой глаз, с помощью которой укротил диких зверей, нет оснований. Невозможно также предполагать, что львы были сыты, или же Ангел чудесно удовлетворил их голод (Корнели, Кнабенбауер): те же самые животные растерзали врагов пророка, прежде чем эти последние достигли дна рва (24).
Albert Barnes: Notes on the Bible - 1834
6:21: Then said Daniel unto the king, O king, live foRev_er - The common form of salutation in addressing the king. See the note at Dan 2:4. There might be more than mere form in this, for Daniel may have been aware of the true source of the calamities that had come upon him, and of the innocence of the king in the matter; and he doubtless recalled the interest which the king had shown in him when about to be cast into the den of lions, and his expression of confidence that his God would be able to deliver him Dan 6:16, and he could not but have been favorably impressed by the solicitude which the monarch now showed for his welfare in thus early visiting him, and by his anxiety to know whether he were still alive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: O king: Dan 6:6, Dan 2:4; Neh 2:3
John Gill
6:21 Then said Daniel unto the king,.... Whose voice he knew, though the tone of it was so much altered:
O king, live for ever; he does not reproach him for delivering him into the hands of his enemies, and suffering him to be cast into that place, which he might have prevented, had he had more resolution; he knew it was done with reluctance, though with weakness; which he does not upbraid him with, but freely forgives him, and wishes him health, long life, and prosperity.
Robert Jamieson, A. R. Fausset and David Brown
6:21 Daniel might have indulged in anger at the king, but does not; his sole thought is, God's glory has been set forth in his deliverance.
6:226:22: Աստուած իմ առաքեաց զհրեշտակ իւր եւ եխի՛ց զբերանս առիւծուցս, եւ ո՛չ ապականեցին զիս. զի առաջի նորա ուղղութիւն գտաւ իմ. եւ առաջի քո արքայ վնա՛ս ինչ՝ ո՛չ արարի։
22 իմ Աստուածն ուղարկեց իր Հրեշտակին եւ փակեց այս առիւծների բերանները, եւ նրանք չյօշոտեցին ինձ, որովհետեւ ես արդար գտնուեցի նրա առաջ, իսկ քո հանդէպ, արքա՛յ, ոչ մի մեղք չեմ գործել»:
22 Իմ Աստուածս իր հրեշտակը ղրկեց ու առիւծներուն բերանը գոցեց ու ինծի չվնասեցին. վասն զի անոր առջեւ անմեղ գտնուեցայ եւ քու առջեւդ ալ, ո՛վ թագաւոր, յանցանք մը գործած չեմ»։
Աստուած իմ առաքեաց զհրեշտակ իւր եւ եխից զբերանս առիւծուցս, եւ ոչ ապականեցին զիս. զի առաջի նորա ուղղութիւն գտաւ իմ, եւ առաջի քո, արքայ, վնաս ինչ ոչ արարի:

6:22: Աստուած իմ առաքեաց զհրեշտակ իւր եւ եխի՛ց զբերանս առիւծուցս, եւ ո՛չ ապականեցին զիս. զի առաջի նորա ուղղութիւն գտաւ իմ. եւ առաջի քո արքայ վնա՛ս ինչ՝ ո՛չ արարի։
22 իմ Աստուածն ուղարկեց իր Հրեշտակին եւ փակեց այս առիւծների բերանները, եւ նրանք չյօշոտեցին ինձ, որովհետեւ ես արդար գտնուեցի նրա առաջ, իսկ քո հանդէպ, արքա՛յ, ոչ մի մեղք չեմ գործել»:
22 Իմ Աստուածս իր հրեշտակը ղրկեց ու առիւծներուն բերանը գոցեց ու ինծի չվնասեցին. վասն զի անոր առջեւ անմեղ գտնուեցայ եւ քու առջեւդ ալ, ո՛վ թագաւոր, յանցանք մը գործած չեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:226:22 Бог мой послал Ангела Своего и заградил пасть львам, и они не повредили мне, потому что я оказался пред Ним чист, да и перед тобою, царь, я не сделал преступления.
6:22 τότε τοτε at that Δανιηλ δανιηλ Daniēl; Thanil ἐπήκουσε επακουω hear from φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud καὶ και and; even εἶπεν επω say; speak βασιλεῦ βασιλευς monarch; king ἔτι ετι yet; still εἰμὶ ειμι be ζῶν ζαω live; alive
6:22 אֱלָהִ֞י ʔᵉlāhˈî אֱלָהּ god שְׁלַ֣ח šᵊlˈaḥ שׁלח send מַלְאֲכֵ֗הּ malʔᵃḵˈēh מַלְאַךְ angel וּֽ ˈû וְ and סֲגַ֛ר sᵃḡˈar סגר lock פֻּ֥ם pˌum פֻּם mouth אַרְיָוָתָ֖א ʔaryāwāṯˌā אַרְיֵה lion וְ wᵊ וְ and לָ֣א lˈā לָא not חַבְּל֑וּנִי ḥabbᵊlˈûnî חבל be harmful כָּ kā כְּ like ל־ l- לְ to קֳבֵ֗ל qᵒvˈēl קֳבֵל opposite דִּ֤י dˈî דִּי [relative] קָֽדָמֹ֨והִי֙ qˈāḏāmˈôhî קֳדָם before זָכוּ֙ zāḵˌû זָכוּ innocence הִשְׁתְּכַ֣חַת hištᵊḵˈaḥaṯ שׁכח find לִ֔י lˈî לְ to וְ wᵊ וְ and אַ֤ף ʔˈaf אַף also קָֽדָמָךְ֙קדמיך *qˈāḏāmāḵ קֳדָם before מַלְכָּ֔א malkˈā מֶלֶךְ king חֲבוּלָ֖ה ḥᵃvûlˌā חֲבוּלָה harm לָ֥א lˌā לָא not עַבְדֵֽת׃ ʕavᵊḏˈēṯ עבד do
6:22. Deus meus misit angelum suum et conclusit ora leonum et non nocuerunt mihi quia coram eo iustitia inventa est in me sed et coram te rex delictum non feciMy God hath sent his angel, and hath shut up the mouths of the lions, and they have not hurt me: forasmuch as before him justice hath been found in me: yea, and before thee, O king, I have done no offence.
22. My God hath sent his angel, and hath shut the lions’ mouths, and they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.
My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt:

6:22 Бог мой послал Ангела Своего и заградил пасть львам, и они не повредили мне, потому что я оказался пред Ним чист, да и перед тобою, царь, я не сделал преступления.
6:22
τότε τοτε at that
Δανιηλ δανιηλ Daniēl; Thanil
ἐπήκουσε επακουω hear from
φωνῇ φωνη voice; sound
μεγάλῃ μεγας great; loud
καὶ και and; even
εἶπεν επω say; speak
βασιλεῦ βασιλευς monarch; king
ἔτι ετι yet; still
εἰμὶ ειμι be
ζῶν ζαω live; alive
6:22
אֱלָהִ֞י ʔᵉlāhˈî אֱלָהּ god
שְׁלַ֣ח šᵊlˈaḥ שׁלח send
מַלְאֲכֵ֗הּ malʔᵃḵˈēh מַלְאַךְ angel
וּֽ ˈû וְ and
סֲגַ֛ר sᵃḡˈar סגר lock
פֻּ֥ם pˌum פֻּם mouth
אַרְיָוָתָ֖א ʔaryāwāṯˌā אַרְיֵה lion
וְ wᵊ וְ and
לָ֣א lˈā לָא not
חַבְּל֑וּנִי ḥabbᵊlˈûnî חבל be harmful
כָּ כְּ like
ל־ l- לְ to
קֳבֵ֗ל qᵒvˈēl קֳבֵל opposite
דִּ֤י dˈî דִּי [relative]
קָֽדָמֹ֨והִי֙ qˈāḏāmˈôhî קֳדָם before
זָכוּ֙ zāḵˌû זָכוּ innocence
הִשְׁתְּכַ֣חַת hištᵊḵˈaḥaṯ שׁכח find
לִ֔י lˈî לְ to
וְ wᵊ וְ and
אַ֤ף ʔˈaf אַף also
קָֽדָמָךְ֙קדמיך
*qˈāḏāmāḵ קֳדָם before
מַלְכָּ֔א malkˈā מֶלֶךְ king
חֲבוּלָ֖ה ḥᵃvûlˌā חֲבוּלָה harm
לָ֥א lˌā לָא not
עַבְדֵֽת׃ ʕavᵊḏˈēṯ עבד do
6:22. Deus meus misit angelum suum et conclusit ora leonum et non nocuerunt mihi quia coram eo iustitia inventa est in me sed et coram te rex delictum non feci
My God hath sent his angel, and hath shut up the mouths of the lions, and they have not hurt me: forasmuch as before him justice hath been found in me: yea, and before thee, O king, I have done no offence.
22. My God hath sent his angel, and hath shut the lions’ mouths, and they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:22: My God hath sent his angel - Such a one as that who attended Shadrach, Meshach, and Abed-nego, in the fiery furnace, and blew aside the flames, so that they could not hurt them.
Before him innocency was found in one - Because I was innocent God has preserved me; and now that I am preserved, my innocence is fully proved.
Albert Barnes: Notes on the Bible - 1834
6:22: My God hath sent his angel - It was common among the Hebrews to attribute any remarkable preservation from danger to the intervention of an angel sent from God, and no one can demonstrate that it did not occur as they supposed. There is no more absurdity in supposing that God employs an angelic being to defend his people, or to impart blessings to them, than there is in supposing that he employs one human being to render important aid, and to convey important blessings, to another. As a matter of fact, few of the favors which God bestows upon men are conveyed to them directly from himself, but they are mostly imparted by the instrumentality of others. So it is in the blessings of liberty, in deliverance from bondage, in the provision made for our wants, in the favor bestowed on us in infancy and childhood. As this principle pRev_ails everywhere on the earth, it is not absurd to suppose that it may pRev_ail elsewhere, and that on important occasions, and in instances above the rank of human intervention, God may employ the instrumentality of higher beings to defend his people in trouble, and rescue them from danger. Compare Psa 34:7; Psa 91:11; Dan 9:21; Mat 18:10; Luk 16:22; Heb 1:14. Daniel does not say whether the angel was visible or not, but it is rather to be presumed that he was, as in this way it would be more certainly known to him that he owed his deliverance to the intervention of an angel, and as this would be to him a manifest token of the favor and protection of God.
And hath shut the lions' mouths - It is clear that Daniel supposed that this was accomplished by a miracle; and this is the only satisfactory solution of what had occurred. There is, moreover, no more objection to the supposition that this was a miracle than there is to any miracle whatever, for
(a) there is no more fitting occasion for the Divine intervention than when a good man is in danger, and
(b) the object to be accomplished on the mind of the king, and through him on the minds of the people at large, was worthy of such an interposition.
The design was evidently to impress the mind of the monarch with the belief of the existence of the true God, and to furnish in the court of Babylon proof that should be convincing that he is the only God.
Forasmuch as before him innocency was found in me -
(1) Absolute innocency in reference to the question of guilt on the point in which he had been condemned - he having done only what God approved; and
(2) general integrity and uprightness of character. We need not suppose that Daniel claimed to be absolutely perfect (compare Dan. 9), but we may suppose that he means to say that God saw that he was what he professed to be, and that his life was such as he approved.
And also before thee, O king, have I done no hurt - That is, he had in no manner violated his duty to the king; he had done nothing that tended to overthrow his government, or to spread disaffection among his subjects.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:22: My God: Dan 6:20; Sa2 22:7; Psa 31:14, Psa 38:21, Psa 118:28; Mic 7:7; Mat 27:46; Joh 20:17; Joh 20:18
hath sent: Dan 3:28; Num 20:16; Ch2 32:21; Psa 34:7; Isa 63:9; Act 12:11, Act 27:23
hath shut: Sa1 17:37; Psa 91:11-13; Ti2 4:17; Heb 11:33
forasmuch: Dan 6:23; Psa 18:19-24, Psa 26:6, Psa 84:11; Isa 3:10; Act 24:16; Co2 1:12; Jo1 3:19-21
and also: Gen 40:15; Sa1 24:9-11, Sa1 26:18; Psa 7:1-4; Act 25:8-11
Geneva 1599
6:22 My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him (h) innocency was found in me; and also before thee, O king, have I done (i) no hurt.
(h) My just cause and uprightness in this thing in which I was charged, is approved by God.
(i) For he disobeyed the kings's wicked commandment in order to obey God, and so he did no injury to the king, who ought to command nothing by which God would be dishonoured.
John Gill
6:22 My God hath sent his angel,.... Daniel takes up the king's expression, and confirms it; he asserts God to be his God, of which he had given him a proof in sending his angel to him that night; either one of the ministering spirits about him, or the Angel of the covenant, the same with him, said to be like the Son of God, that was seen in the fiery furnace, even the Messiah in human form:
and hath shut the lions' mouths, that they have not hurt me; by taking away hunger from them, or by striking terror into them; so that they had either no inclination to hurt him, or were afraid of him:
forasmuch as before him innocency was found in me; either before God, or before his Angel, Daniel appeared to be an innocent and righteous person; therefore the Lord pleaded his cause, and made it to appear that he was just, and his cause good; for this is not to be understood of the merits of his works, and the causality of them to justify and save; for here he is speaking not of the righteousness of his person, but of his cause; and not of eternal, but temporal salvation:
and also before thee, O king, have I done no hurt: either to his person or government; nothing that was criminal and sinful, but what was just and right, serving daily his God; and this was plain to the king, what he knew and owned; and though he had acted contrary to the decree the lords had craftily obtained, yet it was not out of disrespect to the king, but in obedience to his God; and in doing of which he had done nothing prejudicial to the king's interest.
John Wesley
6:22 His angel - The same that was with the three children in the fiery furnace, whose presence made even the lion's den a strong - hold, his palace, his paradise. See the power of God over the fiercest creatures! See the care God takes of his faithful servants, especially when they are called to suffer for him! See how ready the angels are to minister to the heirs of salvation!
Robert Jamieson, A. R. Fausset and David Brown
6:22 his angel--the instrument, not the author, of his deliverance (Ps 91:11; Ps 34:7).
shut . . . lions' mouths-- (Heb 11:33). So spiritually, God will shut the roaring lion's mouth (1Pet 5:8) for His servants.
forasmuch as before him innocency--not absolutely (in Dan 9:7, Dan 9:18 he disclaims such a plea), but relatively to this case. God has attested the justice of my cause in standing up for His worship, by delivering me. Therefore, the "forasmuch" does not justify Rome's doctrine of works meriting salvation.
before thee--Obedience to God is in strictest compatibility with loyalty to the king (Mt 22:21; 1Pet 2:17). Daniel's disobedience to the king was seeming, not real, because it was not from contempt of the king, but from regard to the King of kings (compare Acts 24:16).
6:236:23: Յայնժամ թագաւորն զուարճացա՛ւ յանձն իւր. եւ հրաման ետ հանել զԴանիէլ ՚ի գբոյ անտի. հանա՛ւ Դանիէլ ՚ի գբոյ անտի, եւ ամենեւին ապականութիւն ո՛չ գտաւ ՚ի նմա. զի հաւատա՛ց յԱստուած իւր[12174]։ [12174] Օրինակ մի. Յանձն իւր յոյժ... եւ հանաւ Դա՛՛... ապականութիւն ինչ ոչ գտաւ ՚ի նա։ Յօրինակին պակասէր. Հանել զԴանիէլ ՚ի գբոյ։
23 Այն ժամանակ թագաւորը ներքնապէս ուրախացաւ, հրամայեց, որ Դանիէլին հանեն գբից: Դանիէլը հանուեց այդ գբից, եւ վէրք բոլորովին չգտնուեց նրա վրայ, որովհետեւ նա հաւատաց իր Աստծուն:
23 Այն ատեն թագաւորը շատ ուրախացաւ ու հրամայեց որ Դանիէլը գուբէն հանեն։ Դանիէլը գուբէն հանեցին ու անոր վրայ ոեւէ վնաս չտեսնուեցաւ, վասն զի իր Աստուծոյն հաւատաց։
Յայնժամ թագաւորն զուարճացաւ յանձն իւր, եւ հրաման ետ հանել զԴանիէլ ի գբոյ անտի. հանաւ Դանիէլ ի գբոյ անտի, եւ ամենեւին ապականութիւն ոչ գտաւ ի նմա, զի հաւատաց յԱստուած իւր:

6:23: Յայնժամ թագաւորն զուարճացա՛ւ յանձն իւր. եւ հրաման ետ հանել զԴանիէլ ՚ի գբոյ անտի. հանա՛ւ Դանիէլ ՚ի գբոյ անտի, եւ ամենեւին ապականութիւն ո՛չ գտաւ ՚ի նմա. զի հաւատա՛ց յԱստուած իւր[12174]։
[12174] Օրինակ մի. Յանձն իւր յոյժ... եւ հանաւ Դա՛՛... ապականութիւն ինչ ոչ գտաւ ՚ի նա։ Յօրինակին պակասէր. Հանել զԴանիէլ ՚ի գբոյ։
23 Այն ժամանակ թագաւորը ներքնապէս ուրախացաւ, հրամայեց, որ Դանիէլին հանեն գբից: Դանիէլը հանուեց այդ գբից, եւ վէրք բոլորովին չգտնուեց նրա վրայ, որովհետեւ նա հաւատաց իր Աստծուն:
23 Այն ատեն թագաւորը շատ ուրախացաւ ու հրամայեց որ Դանիէլը գուբէն հանեն։ Դանիէլը գուբէն հանեցին ու անոր վրայ ոեւէ վնաս չտեսնուեցաւ, վասն զի իր Աստուծոյն հաւատաց։
zohrab-1805▾ eastern-1994▾ western am▾
6:236:23 Тогда царь чрезвычайно возрадовался о нем и повелел поднять Даниила изо рва; и поднят был Даниил изо рва, и никакого повреждения не оказалось на нем, потому что он веровал в Бога своего.
6:23 καὶ και and; even σέσωκέ σωζω save με με me ὁ ο the θεὸς θεος God ἀπὸ απο from; away τῶν ο the λεόντων λεων lion καθότι καθοτι in that δικαιοσύνη δικαιοσυνη rightness; right standing ἐν εν in ἐμοὶ εμοι me εὑρέθη ευρισκω find ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him καὶ και and; even ἐναντίον εναντιον next to; before δὲ δε though; while σοῦ σου of you; your βασιλεῦ βασιλευς monarch; king οὔτε ουτε not; neither ἄγνοια αγνοια ignorance οὔτε ουτε not; neither ἁμαρτία αμαρτια sin; fault εὑρέθη ευρισκω find ἐν εν in ἐμοί εμοι me σὺ συ you δὲ δε though; while ἤκουσας ακουω hear ἀνθρώπων ανθρωπος person; human πλανώντων πλαναω mislead; wander βασιλεῖς βασιλευς monarch; king καὶ και and; even ἔρριψάς ριπτω fling; disperse με με me εἰς εις into; for τὸν ο the λάκκον λακκος the λεόντων λεων lion εἰς εις into; for ἀπώλειαν απωλεια destruction; waste
6:23 בֵּ bē בְּ in אדַ֣יִן ʔḏˈayin אֱדַיִן then מַלְכָּ֗א malkˈā מֶלֶךְ king שַׂגִּיא֙ śaggî שַׂגִּיא much טְאֵ֣ב ṭᵊʔˈēv טאב be good עֲלֹ֔והִי ʕᵃlˈôhî עַל upon וּ û וְ and לְ lᵊ לְ to דָ֣נִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel אֲמַ֖ר ʔᵃmˌar אמר say לְ lᵊ לְ to הַנְסָקָ֣ה hansāqˈā סלק go up מִן־ min- מִן from גֻּבָּ֑א gubbˈā גֹּב pit וְ wᵊ וְ and הֻסַּ֨ק hussˌaq סלק go up דָּנִיֵּ֜אל dāniyyˈēl דָּנִיֵּאל Daniel מִן־ min- מִן from גֻּבָּ֗א gubbˈā גֹּב pit וְ wᵊ וְ and כָל־ ḵol- כֹּל whole חֲבָל֙ ḥᵃvˌāl חֲבָל damage לָא־ lā- לָא not הִשְׁתְּכַ֣ח hištᵊḵˈaḥ שׁכח find בֵּ֔הּ bˈēh בְּ in דִּ֖י dˌî דִּי [relative] הֵימִ֥ן hêmˌin אמן be steady בֵּ bē בְּ in אלָהֵֽהּ׃ ʔlāhˈēh אֱלָהּ god
6:23. tunc rex vehementer gavisus est super eo et Danihelem praecepit educi de lacu eductusque est Danihel de lacu et nulla laesio inventa est in eo quia credidit Deo suoThen was the king exceeding glad for him, and he commanded that Daniel should be taken out of the den: and Daniel was taken out of the den, and no hurt was found in him, because he believed in his God.
23. Then was the king exceeding glad, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he had trusted in his God.
Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God:

6:23 Тогда царь чрезвычайно возрадовался о нем и повелел поднять Даниила изо рва; и поднят был Даниил изо рва, и никакого повреждения не оказалось на нем, потому что он веровал в Бога своего.
6:23
καὶ και and; even
σέσωκέ σωζω save
με με me
ο the
θεὸς θεος God
ἀπὸ απο from; away
τῶν ο the
λεόντων λεων lion
καθότι καθοτι in that
δικαιοσύνη δικαιοσυνη rightness; right standing
ἐν εν in
ἐμοὶ εμοι me
εὑρέθη ευρισκω find
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
καὶ και and; even
ἐναντίον εναντιον next to; before
δὲ δε though; while
σοῦ σου of you; your
βασιλεῦ βασιλευς monarch; king
οὔτε ουτε not; neither
ἄγνοια αγνοια ignorance
οὔτε ουτε not; neither
ἁμαρτία αμαρτια sin; fault
εὑρέθη ευρισκω find
ἐν εν in
ἐμοί εμοι me
σὺ συ you
δὲ δε though; while
ἤκουσας ακουω hear
ἀνθρώπων ανθρωπος person; human
πλανώντων πλαναω mislead; wander
βασιλεῖς βασιλευς monarch; king
καὶ και and; even
ἔρριψάς ριπτω fling; disperse
με με me
εἰς εις into; for
τὸν ο the
λάκκον λακκος the
λεόντων λεων lion
εἰς εις into; for
ἀπώλειαν απωλεια destruction; waste
6:23
בֵּ בְּ in
אדַ֣יִן ʔḏˈayin אֱדַיִן then
מַלְכָּ֗א malkˈā מֶלֶךְ king
שַׂגִּיא֙ śaggî שַׂגִּיא much
טְאֵ֣ב ṭᵊʔˈēv טאב be good
עֲלֹ֔והִי ʕᵃlˈôhî עַל upon
וּ û וְ and
לְ lᵊ לְ to
דָ֣נִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel
אֲמַ֖ר ʔᵃmˌar אמר say
לְ lᵊ לְ to
הַנְסָקָ֣ה hansāqˈā סלק go up
מִן־ min- מִן from
גֻּבָּ֑א gubbˈā גֹּב pit
וְ wᵊ וְ and
הֻסַּ֨ק hussˌaq סלק go up
דָּנִיֵּ֜אל dāniyyˈēl דָּנִיֵּאל Daniel
מִן־ min- מִן from
גֻּבָּ֗א gubbˈā גֹּב pit
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
חֲבָל֙ ḥᵃvˌāl חֲבָל damage
לָא־ lā- לָא not
הִשְׁתְּכַ֣ח hištᵊḵˈaḥ שׁכח find
בֵּ֔הּ bˈēh בְּ in
דִּ֖י dˌî דִּי [relative]
הֵימִ֥ן hêmˌin אמן be steady
בֵּ בְּ in
אלָהֵֽהּ׃ ʔlāhˈēh אֱלָהּ god
6:23. tunc rex vehementer gavisus est super eo et Danihelem praecepit educi de lacu eductusque est Danihel de lacu et nulla laesio inventa est in eo quia credidit Deo suo
Then was the king exceeding glad for him, and he commanded that Daniel should be taken out of the den: and Daniel was taken out of the den, and no hurt was found in him, because he believed in his God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:23: No manner of hurt was found upon him - And why? Because he believed in his God. How mighty is faith? It interests that power in the behalf of the believer by which the sea is dried up, the mountains removed, the dead raised to life, sin forgiven, the heart purified, Satan vanquished, death conquered, and God himself delighted and glorified! See Hebrews 11.
Albert Barnes: Notes on the Bible - 1834
6:23: Then was the king exceeding glad for him - On account of Daniel. That is, he was rejoiced for the sake of Daniel that he had received no hurt, and that he might be restored to his place, and be useful again in the government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:23: was: Dan 6:14, Dan 6:18; Exo 18:9; Kg1 5:7; Ch2 2:11, Ch2 2:12
because: Dan 3:25, Dan 3:27, Dan 3:28; Ch1 5:20; Ch2 20:20; Psa 37:40, Psa 118:8, Psa 118:9, Psa 146:3-6; Pro 18:10; Isa 26:3; Mar 9:23; Heb 11:33
Geneva 1599
6:23 Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he (k) believed in his God.
(k) Because he committed himself wholly to God whose cause he defended, he was assured that nothing but good could come to him: and in this we see the power of faith, as in (Heb 11:33).
John Gill
6:23 Then was the king exceeding glad for him,.... For Daniel, because of his safety, because he was alive, and in health, and unhurt; and the speech he made was very acceptable to him, agreeable to his sentiments, and which he was satisfied was just and true: or "with", or "for himself" (l); being now eased of a guilty and distracted conscience:
and commanded that they should take Daniel up out of the den; that is, he ordered those that were with him, his servants that attended him, either to roll away the stone, and so let him out; or to let down ropes, and draw him out, or ladders by which he might ascend; for one would think it would not have been safe for them to have gone down into it, to take him up: these orders the king gave without the consent of his lords, being animated to it by the miracle wrought:
so Daniel was taken up out of the den, and no manner of hurt was found upon him; no bruise by throwing him into the den, no wound was made by the lions, or his flesh in the least torn by them:
because he believed in his God; served and worshipped him; of which service and worship faith is a particular branch, and is put for the whole, and without which it is not pleasing and acceptable to God; he trusted the Lord, he committed himself to his power and providence; he left himself wholly in the hands of the Lord, to dispose of him, whether for life or death, as he pleased; he believed he was able to deliver him, but he was not anxious about it: for this seems not to design any particular act of faith, with respect to this miracle wrought for him, but his general trust and confidence in God; and the apostle seems to have reference to this, when among other things he ascribes to faith the stopping of the mouths of lions, Heb 11:33.
(l) "apud se", Piscator; "apud illum", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
6:23 because he believed--"Faith" is stated in Heb 11:33 to have been his actuating principle: a prelude to the Gospel. His belief was not with a view to a miraculous deliverance. He shut his eyes to the event, committing the keeping of his soul to God, in well-doing, as unto a faithful Creator (1Pet 4:19), sure of deliverance in a better life, if not in this.
6:246:24: Եւ հրամա՛ն ետ թագաւորն՝ եւ ածին զարսն չարախօսս զԴանիելէ. եւ ընկեցան ՚ի գուբն առիւծուց, ինքեա՛նք եւ որդիք իւրեանց, եւ կանայք նոցա. եւ չեւ՛ էին յատակս գբոյն հասեալ՝ մինչեւ տիրեցին նոցա առիւծքն, եւ զամենայն ոսկերս նոցա մանրեցին[12175]։ [12175] Ոմանք. Եւ ՚ի գուբն առիւծուց ընկեցան։
24 Թագաւորը հրամայեց, եւ բերեցին Դանիէլի դէմ չարախօսող մարդկանց, եւ նրանք, նրանց որդիներն ու նրանց կանայք գցուեցին առիւծների գուբը. դեռ գբի յատակին չէին հասել, երբ առիւծները յափշտակեցին նրանց եւ մանրեցին նրանց բոլոր ոսկորները:
24 Թագաւորը հրամայեց ու Դանիէլին վրայ չարախօսութիւն ընող մարդիկը բերին եւ զանոնք ու անոնց տղաքները ու կիները առիւծներուն գուբը նետեցին։ Անոնք դեռ գուբին յատակը չհասած՝ առիւծները անոնց վրայ յարձակեցան ու անոնց բոլոր ոսկորները փշրեցին։
Եւ հրաման ետ թագաւորն, եւ ածին զարսն չարախօսս զԴանիելէ, եւ ընկեցան ի գուբն առիւծուց, ինքեանք եւ որդիք իւրեանց եւ կանայք նոցա. եւ չեւ էին յատակս գբոյն հասեալ` մինչեւ տիրեցին նոցա առեւծքն, եւ զամենայն ոսկերս նոցա մանրեցին:

6:24: Եւ հրամա՛ն ետ թագաւորն՝ եւ ածին զարսն չարախօսս զԴանիելէ. եւ ընկեցան ՚ի գուբն առիւծուց, ինքեա՛նք եւ որդիք իւրեանց, եւ կանայք նոցա. եւ չեւ՛ էին յատակս գբոյն հասեալ՝ մինչեւ տիրեցին նոցա առիւծքն, եւ զամենայն ոսկերս նոցա մանրեցին[12175]։
[12175] Ոմանք. Եւ ՚ի գուբն առիւծուց ընկեցան։
24 Թագաւորը հրամայեց, եւ բերեցին Դանիէլի դէմ չարախօսող մարդկանց, եւ նրանք, նրանց որդիներն ու նրանց կանայք գցուեցին առիւծների գուբը. դեռ գբի յատակին չէին հասել, երբ առիւծները յափշտակեցին նրանց եւ մանրեցին նրանց բոլոր ոսկորները:
24 Թագաւորը հրամայեց ու Դանիէլին վրայ չարախօսութիւն ընող մարդիկը բերին եւ զանոնք ու անոնց տղաքները ու կիները առիւծներուն գուբը նետեցին։ Անոնք դեռ գուբին յատակը չհասած՝ առիւծները անոնց վրայ յարձակեցան ու անոնց բոլոր ոսկորները փշրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:246:24 И приказал царь, и приведены были те люди, которые обвиняли Даниила, и брошены в львиный ров, как они сами, так и дети их и жены их; и они не достигли до дна рва, как львы овладели ими и сокрушили все кости их.
6:24 τότε τοτε at that συνήχθησαν συναγω gather πᾶσαι πας all; every αἱ ο the δυνάμεις δυναμις power; ability καὶ και and; even εἶδον οραω view; see τὸν ο the Δανιηλ δανιηλ Daniēl; Thanil ὡς ως.1 as; how οὐ ου not παρηνώχλησαν παρενοχλεω further annoy αὐτῷ αυτος he; him οἱ ο the λέοντες λεων lion
6:24 וַ wa וְ and אֲמַ֣ר ʔᵃmˈar אמר say מַלְכָּ֗א malkˈā מֶלֶךְ king וְ wᵊ וְ and הַיְתִ֞יו hayᵊṯˈiʸw אתה come גֻּבְרַיָּ֤א guvrayyˈā גְּבַר man אִלֵּךְ֙ ʔillēḵ אִלֵּךְ these דִּֽי־ dˈî- דִּי [relative] אֲכַ֤לוּ ʔᵃḵˈalû אכל eat קַרְצֹ֨והִי֙ qarṣˈôhî קְרַץ piece דִּ֣י dˈî דִּי [relative] דָֽנִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel וּ û וְ and לְ lᵊ לְ to גֹ֤ב ḡˈōv גֹּב pit אַרְיָוָתָא֙ ʔaryāwāṯˌā אַרְיֵה lion רְמֹ֔ו rᵊmˈô רמה throw אִנּ֖וּן ʔinnˌûn אִנּוּן they בְּנֵיהֹ֣ון bᵊnêhˈôn בַּר son וּ û וְ and נְשֵׁיהֹ֑ון nᵊšêhˈôn נְשִׁין women וְ wᵊ וְ and לָֽא־ lˈā- לָא not מְטֹ֞ו mᵊṭˈô מטא come לְ lᵊ לְ to אַרְעִ֣ית ʔarʕˈîṯ אַרְעִי bottom גֻּבָּ֗א gubbˈā גֹּב pit עַ֠ד ʕˌaḏ עַד until דִּֽי־ dˈî- דִּי [relative] שְׁלִ֤טֽוּ šᵊlˈiṭˈû שׁלט rule בְהֹון֙ vᵊhôn בְּ in אַרְיָ֣וָתָ֔א ʔaryˈāwāṯˈā אַרְיֵה lion וְ wᵊ וְ and כָל־ ḵol- כֹּל whole גַּרְמֵיהֹ֖ון garmêhˌôn גְּרַם bone הַדִּֽקוּ׃ haddˈiqû דקק crush
6:24. iubente autem rege adducti sunt viri illi qui accusaverant Danihelem et in lacum leonum missi sunt ipsi et filii et uxores eorum et non pervenerunt usque ad pavimentum laci donec arriperent eos leones et omnia ossa eorum comminueruntAnd by the king's commandment, those men were brought that had accused Daniel: and they were cast into the lions' den, they and their children, and their wives: and they did not reach the bottom of the den, before the lions caught them, and broke all their bones in pieces.
24. And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces, or ever they came at the bottom of the den.
And the king commanded, and they brought those men which had accused Daniel, and they cast [them] into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den:

6:24 И приказал царь, и приведены были те люди, которые обвиняли Даниила, и брошены в львиный ров, как они сами, так и дети их и жены их; и они не достигли до дна рва, как львы овладели ими и сокрушили все кости их.
6:24
τότε τοτε at that
συνήχθησαν συναγω gather
πᾶσαι πας all; every
αἱ ο the
δυνάμεις δυναμις power; ability
καὶ και and; even
εἶδον οραω view; see
τὸν ο the
Δανιηλ δανιηλ Daniēl; Thanil
ὡς ως.1 as; how
οὐ ου not
παρηνώχλησαν παρενοχλεω further annoy
αὐτῷ αυτος he; him
οἱ ο the
λέοντες λεων lion
6:24
וַ wa וְ and
אֲמַ֣ר ʔᵃmˈar אמר say
מַלְכָּ֗א malkˈā מֶלֶךְ king
וְ wᵊ וְ and
הַיְתִ֞יו hayᵊṯˈiʸw אתה come
גֻּבְרַיָּ֤א guvrayyˈā גְּבַר man
אִלֵּךְ֙ ʔillēḵ אִלֵּךְ these
דִּֽי־ dˈî- דִּי [relative]
אֲכַ֤לוּ ʔᵃḵˈalû אכל eat
קַרְצֹ֨והִי֙ qarṣˈôhî קְרַץ piece
דִּ֣י dˈî דִּי [relative]
דָֽנִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel
וּ û וְ and
לְ lᵊ לְ to
גֹ֤ב ḡˈōv גֹּב pit
אַרְיָוָתָא֙ ʔaryāwāṯˌā אַרְיֵה lion
רְמֹ֔ו rᵊmˈô רמה throw
אִנּ֖וּן ʔinnˌûn אִנּוּן they
בְּנֵיהֹ֣ון bᵊnêhˈôn בַּר son
וּ û וְ and
נְשֵׁיהֹ֑ון nᵊšêhˈôn נְשִׁין women
וְ wᵊ וְ and
לָֽא־ lˈā- לָא not
מְטֹ֞ו mᵊṭˈô מטא come
לְ lᵊ לְ to
אַרְעִ֣ית ʔarʕˈîṯ אַרְעִי bottom
גֻּבָּ֗א gubbˈā גֹּב pit
עַ֠ד ʕˌaḏ עַד until
דִּֽי־ dˈî- דִּי [relative]
שְׁלִ֤טֽוּ šᵊlˈiṭˈû שׁלט rule
בְהֹון֙ vᵊhôn בְּ in
אַרְיָ֣וָתָ֔א ʔaryˈāwāṯˈā אַרְיֵה lion
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
גַּרְמֵיהֹ֖ון garmêhˌôn גְּרַם bone
הַדִּֽקוּ׃ haddˈiqû דקק crush
6:24. iubente autem rege adducti sunt viri illi qui accusaverant Danihelem et in lacum leonum missi sunt ipsi et filii et uxores eorum et non pervenerunt usque ad pavimentum laci donec arriperent eos leones et omnia ossa eorum comminuerunt
And by the king's commandment, those men were brought that had accused Daniel: and they were cast into the lions' den, they and their children, and their wives: and they did not reach the bottom of the den, before the lions caught them, and broke all their bones in pieces.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. К врагам Даниила был применен закон древних персов о клеветниках. По нему они подвергались тому самому наказанию, на которое обрекали свою жертву. В львиный ров были брошены не только сановники, но и их семейства, что вполне согласно с свидетельством Геродота об обычае персов предавать казни вместе с виновными их жен, детей и даже близких родственников.
Adam Clarke: Commentary on the Bible - 1831
6:24: They brought those men - It was perfectly just that they should suffer that death to which they had endeavored to subject the innocent; but it was savage cruelty to destroy the women and children who had no part in the transgression.
Albert Barnes: Notes on the Bible - 1834
6:24: And the king commanded, and they brought those men, which had accused Daniel ... - It would seem probable that the king had been aware of their wicked designs against Daniel, and had been satisfied that the whole was the result of a conspiracy, but he felt himself under a necessity of allowing the law to take its course on him whom he believed to be really innocent. That had been done. All that the law could be construed as requiring had been accomplished. It could not be pretended that the law required that any other punishment should be inflicted on Daniel, and the way was now clear to deal with the authors of the malicious plot as they deserved. No one can reasonably doubt the probability of what is here said in regard to the conspirators against Daniel. The king had arbitrary power. He was convinced of their guilt. His wrath had been with difficulty restrained when he understood the nature of the plot against Daniel. Nothing, therefore, was more natural than that he should subject the guilty to the same punishment which they had sought to bring upon the innocent; nothing more natural than that a proud despot, who saw that, by the force of a law which he could not control, he had been made a tool in subjecting the highest officer of the realm, and the best man in it, to peril of death, should, without any delay, wreak his vengeance on those who had thus made use of him to gratify their own malignant passions.
Them, their children, and their wives - This was in accordance with Oriental notions of justice, and was often done. It is said expressly by Ammianus Marcellinus (23, 6, 81), to have been a custom among the Persians: "The laws among them (the Persians) are formidable; among which those which are enacted against the ungrateful and deserters, and similar abominable crimes, surpass others in cruelty, by which, on account of the guilt of one, all the kindred perish" - per quas ob noxam unius omnis propinquitas perit. So Curtius says of the Macedonians: "It is enacted by law that the kindred of those who conspire against the king shall be put to death with them." Instances of this kind of punishment are found among the Hebrews (Jos 7:24; Sa2 21:5, following), though it was forbidden by the law of Moses, in judicial transactions, Deu 24:16. Compare also Ezek. 18; Maurer, in loc. In regard to this transaction we may; observe
(a) that nothing is more probable than that this would occur, since, as appears from the above quotations, it was often done, and there was nothing in the character of Darius that would pRev_ent it, though it seems to us to be so unjust
(b) it was the act of a pagan monarch, and it is not necessary, in order to defend the Scripture narrative, to vindicate the justice of the transaction. The record may be true, though the thing itself was evil and wrong.
(c) Yet the same thing substantially occurs in the course of Providence, or the administration of justice now. Nothing is more common than that the wife and children of a guilty man should suffer on account of the sin of the husband and father. Who can recount the woes that come upon a family through the intemperance of a father? And in cases where a man is condemned for crime, the consequences are not confined to himself. In shame and mortification, and disgrace; in the anguish experienced when he dies on a gibbet; in the sad remembrance of that disgraceful death; in the loss of one who might have provided for their wants, and been their protector and counselor, the wife and children always suffer; and, though this took another form in ancient times, and when adopted as a principle of punishment is not in accordance with our sense of justice in administering laws, yet it is a principle which pervades the world - for the effects of crime cannot and do not terminate on the guilty individual himself.
And the lions had the mastery of them - As the Divine restraint furnished for the protection of Daniel was withdrawn, they acted out their proper nature.
And brake all their bones in pieces or ever ... - literally, "they did not come to the bottom of the den until the lions had the master of them, and brake all their bones." They seized upon them as they fell, and destroyed them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:24: and they brought: Deu 19:18-20; Est 7:10, Est 9:25; Pro 11:8
them: This savage act accorded with the customs of those times; contrary to the Divine law which enacted that "the fathers should not be put to death for the children, nor the children for the fathers."
their children: Deu 24:16; Jos 7:24, Jos 7:25; Kg2 14:6; Est 9:10
the lions: Dan 3:22; Psa 54:5; Isa 38:13
Geneva 1599
6:24 And the king commanded, and they brought those men which had accused Daniel, and they (l) cast [them] into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den.
(l) This is a terrible example against all the wicked who do against their conscience make cruel laws to destroy the children of God, and also admonishes princes how to punish such when their wickedness is come to light: though not in every point, or with similar circumstances, but yet to execute true justice upon them.
John Gill
6:24 And the king commanded, and they brought those men which had accused Daniel,.... Not all the hundred and twenty princes, and the two presidents; but the chief of them, who were most busy in getting the decree signed; watched Daniel's house, and what he did there; brought the charge against him to the king, and were most solicitous and urgent to have the decree put in execution against him:
and they cast them into the den of lions; the servants of the king, who were sent to fetch them, and who brought these by the king's orders, cast them into the same den of lions that Daniel had been in: thus often the pit wicked men dig for others, they fall into themselves; so Haman man was hanged on the gallows he prepared for Mordecai:
them, their children, and their wives; which might be according to the laws of this monarchy in capital offences, relating to affairs of state, as this was for an accusation of a prime minister of state, to take away his life; though such things were common with arbitrary princes, for the terror of others; so Haman and his sons were hanged up by Ahasuerus: this may seem cruel and inhuman, though it might be that the wives and children of these men advised them to do what they did, and were encouragers and approvers of it. Josephus (m) relates, that the enemies of Daniel, when they saw no hurt came to him, would not ascribe it to the providence of God, but to the lions being full of food; upon which the king ordered much meat to be given them, and then the men to be cast in to them, to see whether because of their fulness they would come unto them or not:
and the lions had the mastery of them, and brake all their bones in pieces, or ever they came at the bottom of the den; the lions seized them at once; and though they did all they could to defend themselves, fighting with them; yet the lions were too powerful for them, and overcame them, and not only tore off their flesh, but broke their bones in pieces, and that as they were falling, before they came to the bottom, or the lower part of the den; this was a plain proof that it was not through fulness, or want of appetite, that the lions did not fall upon Daniel and devour him: this affair happened in the first year of Darius, which, according to Bishop Usher (n), and Dean Prideaux (o), and Mr. Whiston (p), was in the year of the world 3466 A.M., and 538 B.C.; Mr. Bedford (q) places it in 537 B.C.
(m) Antiqu. l. 10. c. 11. sect. 6. (n) Annales Vet. Test. A. M. 3466. (o) Connexion, &c. part 1. p. 125, 128. (p) Chronological Tables, cent. 10. (q) Scripture Chronology, p. 711.
Robert Jamieson, A. R. Fausset and David Brown
6:24 (Deut 19:19; Prov 19:5).
accused--literally, "devoured the bones and flesh." It was just that they who had torn Daniel's character, and sought the tearing of his person, should be themselves given to be torn in pieces (Prov 11:8).
their children--Among the Persians, all the kindred were involved in the guilt of one culprit. The Mosaic law expressly forbade this (Deut 24:16; 4Kings 14:6).
or ever--that is, "before ever." The lions sparing Daniel could not have been because they were full, as they showed the keenness of their hunger on the accusers.
6:256:25: Յայնժամ Դարեհ արքայ գրեաց առ ամենայն ազգս եւ ազինս եւ լեզուս, որ բնակեալ էին յամենայն երկրի. Խաղաղութիւն ձեզ բազմասցի՛[12176]։ [12176] Օրինակ մի. Որ բնակեալ էք յամենայն երկրի։
25 Այն ժամանակ Դարեհ արքան հետեւեալը գրեց բոլոր ազգերի, ժողովուրդների եւ լեզուների մարդկանց, որ բնակւում էին ամբողջ աշխարհում.
25 Այն ատեն Դարեհ թագաւորը բոլոր երկրի ժողովուրդներուն, ազգերուն ու լեզուներուն այսպէս գրեց. «Ձեր խաղաղութիւնը շատնայ.
Յայնժամ Դարեհ արքայ գրեաց առ ամենայն ազգս եւ ազինս եւ լեզուս, որ բնակեալ էին յամենայն երկրի. Խաղաղութիւն ձեզ բազմասցի:

6:25: Յայնժամ Դարեհ արքայ գրեաց առ ամենայն ազգս եւ ազինս եւ լեզուս, որ բնակեալ էին յամենայն երկրի. Խաղաղութիւն ձեզ բազմասցի՛[12176]։
[12176] Օրինակ մի. Որ բնակեալ էք յամենայն երկրի։
25 Այն ժամանակ Դարեհ արքան հետեւեալը գրեց բոլոր ազգերի, ժողովուրդների եւ լեզուների մարդկանց, որ բնակւում էին ամբողջ աշխարհում.
25 Այն ատեն Դարեհ թագաւորը բոլոր երկրի ժողովուրդներուն, ազգերուն ու լեզուներուն այսպէս գրեց. «Ձեր խաղաղութիւնը շատնայ.
zohrab-1805▾ eastern-1994▾ western am▾
6:256:25 После того царь Дарий написал всем народам, племенам и языкам, живущим по всей земле:
6:25 τότε τοτε at that οἱ ο the δύο δυο two ἄνθρωποι ανθρωπος person; human ἐκεῖνοι εκεινος that οἱ ο the καταμαρτυρήσαντες καταμαρτυρεω testify against τοῦ ο the Δανιηλ δανιηλ Daniēl; Thanil αὐτοὶ αυτος he; him καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife αὐτῶν αυτος he; him καὶ και and; even τὰ ο the τέκνα τεκνον child αὐτῶν αυτος he; him ἐρρίφησαν ριπτω fling; disperse τοῖς ο the λέουσι λεων lion καὶ και and; even οἱ ο the λέοντες λεων lion ἀπέκτειναν αποκτεινω kill αὐτοὺς αυτος he; him καὶ και and; even ἔθλασαν θλαω the ὀστᾶ οστεον bone αὐτῶν αυτος he; him
6:25 בֵּ bē בְּ in אדַ֜יִן ʔḏˈayin אֱדַיִן then דָּרְיָ֣וֶשׁ doryˈāweš דָּרְיָוֶשׁ Darius מַלְכָּ֗א malkˈā מֶלֶךְ king כְּ֠תַב kᵊṯˌav כתב write לְֽ lᵊˈ לְ to כָל־ ḵol- כֹּל whole עַֽמְמַיָּ֞א ʕˈammayyˈā עַם people אֻמַיָּ֧א ʔumayyˈā אֻמָּה nation וְ wᵊ וְ and לִשָּׁנַיָּ֛א liššānayyˈā לִשָּׁן tongue דִּֽי־ dˈî- דִּי [relative] דָיְרִ֥יןדארין *ḏoyrˌîn דור dwell בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אַרְעָ֖א ʔarʕˌā אֲרַע earth שְׁלָמְכֹ֥ון šᵊlāmᵊḵˌôn שְׁלָם well-being יִשְׂגֵּֽא׃ yiśgˈē שׂגא be much
6:25. tunc Darius rex scripsit universis populis tribubus et linguis habitantibus in universa terra pax vobis multipliceturThen king Darius wrote to all people, tribes, and languages, dwelling in the whole earth: PEACE be multiplied unto you.
25. Then king Darius wrote unto all the peoples, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.
Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you:

6:25 После того царь Дарий написал всем народам, племенам и языкам, живущим по всей земле: <<Мир вам да умножится!
6:25
τότε τοτε at that
οἱ ο the
δύο δυο two
ἄνθρωποι ανθρωπος person; human
ἐκεῖνοι εκεινος that
οἱ ο the
καταμαρτυρήσαντες καταμαρτυρεω testify against
τοῦ ο the
Δανιηλ δανιηλ Daniēl; Thanil
αὐτοὶ αυτος he; him
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
αὐτῶν αυτος he; him
ἐρρίφησαν ριπτω fling; disperse
τοῖς ο the
λέουσι λεων lion
καὶ και and; even
οἱ ο the
λέοντες λεων lion
ἀπέκτειναν αποκτεινω kill
αὐτοὺς αυτος he; him
καὶ και and; even
ἔθλασαν θλαω the
ὀστᾶ οστεον bone
αὐτῶν αυτος he; him
6:25
בֵּ בְּ in
אדַ֜יִן ʔḏˈayin אֱדַיִן then
דָּרְיָ֣וֶשׁ doryˈāweš דָּרְיָוֶשׁ Darius
מַלְכָּ֗א malkˈā מֶלֶךְ king
כְּ֠תַב kᵊṯˌav כתב write
לְֽ lᵊˈ לְ to
כָל־ ḵol- כֹּל whole
עַֽמְמַיָּ֞א ʕˈammayyˈā עַם people
אֻמַיָּ֧א ʔumayyˈā אֻמָּה nation
וְ wᵊ וְ and
לִשָּׁנַיָּ֛א liššānayyˈā לִשָּׁן tongue
דִּֽי־ dˈî- דִּי [relative]
דָיְרִ֥יןדארין
*ḏoyrˌîn דור dwell
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אַרְעָ֖א ʔarʕˌā אֲרַע earth
שְׁלָמְכֹ֥ון šᵊlāmᵊḵˌôn שְׁלָם well-being
יִשְׂגֵּֽא׃ yiśgˈē שׂגא be much
6:25. tunc Darius rex scripsit universis populis tribubus et linguis habitantibus in universa terra pax vobis multiplicetur
Then king Darius wrote to all people, tribes, and languages, dwelling in the whole earth: PEACE be multiplied unto you.
25. Then king Darius wrote unto all the peoples, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. Признавая Бога Даниилова Богом живым, вечно пребывающим, творящим чудеса и знамения на небе и на земле, Дарий не требует однако от своих подданных отречения от своих богов и веры только в одного Бога Даниилова, а запрещает только оскорблять Его. Следовательно, подобно Навуходоносору, он далек от веры в Господа, как единого истинного Бога (ср. 3:96).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25 Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. 26 I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end. 27 He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions. 28 So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.
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. xiv. 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.
Adam Clarke: Commentary on the Bible - 1831
6:25: Then king Darius wrote - And the substance of this decree, which was made by a heathen king, was to point out the perfections of the true God, and the fidelity of his devoted servant.
Albert Barnes: Notes on the Bible - 1834
6:25: Then king Darius wrote unto all people ... - Compare the note at Dan 2:47; Dan 3:29; Dan 4:1. If there is a probability that Nebuchadnezzar would make such a proclamation as he did, there is no less probability that the same thing would be done by Darius. Indeed, it is manifest on the face of the whole narrative that one great design of all that occurred was to proclaim the knowledge of the true God, and to secure his recognition. That object was worthy of the Divine interposition, and the facts in the case show that God has power to induce princes and rulers to recognize his existence and perfections, and his government over the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:25: king: Dan 4:1; Ezr 1:1, Ezr 1:2; Est 3:12, Est 8:9
Peace: Ezr 4:17; Pe1 1:2; Pe2 1:2; Jde 1:2
John Gill
6:25 Then King Darius,.... Being thoroughly convinced of the miracle, and of the powerful interposition of divine Providence in it, and of the omnipotence of God, and of his concern in the government of the world; that all might be acquainted with the same,
wrote unto all people, nations, and languages, that dwell in all the earth; he being at the head of the Babylonish monarchy, which included many nations and people of various languages; and which was increased, and still increasing, by the victories of Cyrus, who was partner with him in the empire; see Dan 3:4,
peace be multiplied unto you; an increase of all kind of prosperity; an usual salutation or wish with the eastern people.
John Wesley
6:25 In all the earth - In all that great empire. It is usual with the Turk, Tartar, Chinese, to arrogate the same universality.
6:266:26: Յերեսաց իմոց եդաւ հրամանս այս ընդ ամենայն իշխանութիւն թագաւորութեան իմում. զի երկնչիցին եւ դողայցեն յերեսաց Աստուծոյն Դանիելի. զի նա՛ է Աստուած կենդանի՝ եւ կա՛յ յաւիտեանս. եւ արքայութիւն նորա ո՛չ եղծանի, եւ տէրութիւն նորա մինչեւ ցվախճան[12177]։ [12177] Ոմանք. Եդաւ հրամանս յամենայն իշխանութեան թագաւորութեանս իմում։
26 «Թող շատանայ ձեր խաղաղութիւնը. իմ կողմից արուեց այս հրամանը իմ թագաւորութեան բոլոր իշխանութիւններին, որպէսզի երկնչեն եւ դողան Դանիէլի Աստծուց, որովհետեւ նա է կենդանի Աստուածը եւ կայ յաւիտեան. նրա արքայութիւնը չի կործանուի, եւ նրա տէրութիւնը կը մնայ մինչեւ վերջ:
26 Ինձմէ հրաման ելաւ, որ իմ թագաւորութեանս բոլոր իշխանութեանը մէջ՝ Դանիէլին Աստուծոյն երեսէն դողան ու վախնան, վասն զի անիկա կենդանի Աստուած է ու յաւիտեան կը կենայ եւ անոր թագաւորութիւնը չաւրուիր ու անոր իշխանութիւնը մինչեւ վերջը կը մնայ։
յերեսաց իմոց եդաւ հրամանս այս ընդ ամենայն իշխանութիւն թագաւորութեան իմոյ, զի երկնչիցին եւ դողայցեն յերեսաց Աստուծոյն Դանիելի. զի նա է Աստուած կենդանի, եւ կայ յաւիտեանս, եւ արքայութիւն նորա ոչ եղծանի, եւ տէրութիւն նորա մինչեւ ցվախճան:

6:26: Յերեսաց իմոց եդաւ հրամանս այս ընդ ամենայն իշխանութիւն թագաւորութեան իմում. զի երկնչիցին եւ դողայցեն յերեսաց Աստուծոյն Դանիելի. զի նա՛ է Աստուած կենդանի՝ եւ կա՛յ յաւիտեանս. եւ արքայութիւն նորա ո՛չ եղծանի, եւ տէրութիւն նորա մինչեւ ցվախճան[12177]։
[12177] Ոմանք. Եդաւ հրամանս յամենայն իշխանութեան թագաւորութեանս իմում։
26 «Թող շատանայ ձեր խաղաղութիւնը. իմ կողմից արուեց այս հրամանը իմ թագաւորութեան բոլոր իշխանութիւններին, որպէսզի երկնչեն եւ դողան Դանիէլի Աստծուց, որովհետեւ նա է կենդանի Աստուածը եւ կայ յաւիտեան. նրա արքայութիւնը չի կործանուի, եւ նրա տէրութիւնը կը մնայ մինչեւ վերջ:
26 Ինձմէ հրաման ելաւ, որ իմ թագաւորութեանս բոլոր իշխանութեանը մէջ՝ Դանիէլին Աստուծոյն երեսէն դողան ու վախնան, վասն զի անիկա կենդանի Աստուած է ու յաւիտեան կը կենայ եւ անոր թագաւորութիւնը չաւրուիր ու անոր իշխանութիւնը մինչեւ վերջը կը մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:266:26 Мною дается повеление, чтобы во всякой области царства моего трепетали и благоговели пред Богом Данииловым, потому что Он есть Бог живый и присносущий, и царство Его несокрушимо, и владычество Его бесконечно.
6:26 τότε τοτε at that Δαρεῖος δαρειος write πᾶσι πας all; every τοῖς ο the ἔθνεσι εθνος nation; caste καὶ και and; even χώραις χωρα territory; estate καὶ και and; even γλώσσαις γλωσσα tongue τοῖς ο the οἰκοῦσιν οικεω dwell ἐν εν in πάσῃ πας all; every τῇ ο the γῇ γη earth; land αὐτοῦ αυτος he; him λέγων λεγω tell; declare
6:26 מִן־ min- מִן from קֳדָמַי֮ qᵒḏāmay קֳדָם before שִׂ֣ים śˈîm שׂים place טְעֵם֒ ṭᵊʕˌēm טְעֵם sense דִּ֣י׀ dˈî דִּי [relative] בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole שָׁלְטָ֣ן šolṭˈān שָׁלְטָן official מַלְכוּתִ֗י malᵊḵûṯˈî מַלְכוּ kingdom לֶהֱוֹ֤ן lehᵉwˈōn הוה be זָיְעִין֙זאעין *zoyʕîn זוע tremble וְ wᵊ וְ and דָ֣חֲלִ֔ין ḏˈāḥᵃlˈîn דחל fear מִן־ min- מִן from קֳדָ֖ם qᵒḏˌām קֳדָם before אֱלָהֵ֣הּ ʔᵉlāhˈēh אֱלָהּ god דִּי־ dî- דִּי [relative] דָֽנִיֵּ֑אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel דִּי־ dî- דִּי [relative] ה֣וּא׀ hˈû הוּא he אֱלָהָ֣א ʔᵉlāhˈā אֱלָהּ god חַיָּ֗א ḥayyˈā חַי living וְ wᵊ וְ and קַיָּם֙ qayyˌām קַיָּם during לְ lᵊ לְ to עָ֣לְמִ֔ין ʕˈālᵊmˈîn עָלַם eternity וּ û וְ and מַלְכוּתֵהּ֙ malᵊḵûṯˌēh מַלְכוּ kingdom דִּֽי־ dˈî- דִּי [relative] לָ֣א lˈā לָא not תִתְחַבַּ֔ל ṯiṯḥabbˈal חבל be harmful וְ wᵊ וְ and שָׁלְטָנֵ֖הּ šolṭānˌēh שָׁלְטָן official עַד־ ʕaḏ- עַד until סֹופָֽא׃ sôfˈā סֹוף end
6:26. a me constitutum est decretum ut in universo imperio et regno meo tremescant et paveant Deum Danihelis ipse est enim Deus vivens et aeternus in saecula et regnum eius non dissipabitur et potestas eius usque in aeternumIt is decreed by me, that in all my empire and my kingdom, all men dread and fear the God of Daniel. For he is the living and eternal God for ever: and his kingdom shall not be destroyed, and his power shall be for ever.
26. I make a decree, that in all the dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end:
I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he [is] the living God, and stedfast for ever, and his kingdom [that] which shall not be destroyed, and his dominion [shall be even] unto the end:

6:26 Мною дается повеление, чтобы во всякой области царства моего трепетали и благоговели пред Богом Данииловым, потому что Он есть Бог живый и присносущий, и царство Его несокрушимо, и владычество Его бесконечно.
6:26
τότε τοτε at that
Δαρεῖος δαρειος write
πᾶσι πας all; every
τοῖς ο the
ἔθνεσι εθνος nation; caste
καὶ και and; even
χώραις χωρα territory; estate
καὶ και and; even
γλώσσαις γλωσσα tongue
τοῖς ο the
οἰκοῦσιν οικεω dwell
ἐν εν in
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
6:26
מִן־ min- מִן from
קֳדָמַי֮ qᵒḏāmay קֳדָם before
שִׂ֣ים śˈîm שׂים place
טְעֵם֒ ṭᵊʕˌēm טְעֵם sense
דִּ֣י׀ dˈî דִּי [relative]
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
שָׁלְטָ֣ן šolṭˈān שָׁלְטָן official
מַלְכוּתִ֗י malᵊḵûṯˈî מַלְכוּ kingdom
לֶהֱוֹ֤ן lehᵉwˈōn הוה be
זָיְעִין֙זאעין
*zoyʕîn זוע tremble
וְ wᵊ וְ and
דָ֣חֲלִ֔ין ḏˈāḥᵃlˈîn דחל fear
מִן־ min- מִן from
קֳדָ֖ם qᵒḏˌām קֳדָם before
אֱלָהֵ֣הּ ʔᵉlāhˈēh אֱלָהּ god
דִּי־ dî- דִּי [relative]
דָֽנִיֵּ֑אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel
דִּי־ dî- דִּי [relative]
ה֣וּא׀ hˈû הוּא he
אֱלָהָ֣א ʔᵉlāhˈā אֱלָהּ god
חַיָּ֗א ḥayyˈā חַי living
וְ wᵊ וְ and
קַיָּם֙ qayyˌām קַיָּם during
לְ lᵊ לְ to
עָ֣לְמִ֔ין ʕˈālᵊmˈîn עָלַם eternity
וּ û וְ and
מַלְכוּתֵהּ֙ malᵊḵûṯˌēh מַלְכוּ kingdom
דִּֽי־ dˈî- דִּי [relative]
לָ֣א lˈā לָא not
תִתְחַבַּ֔ל ṯiṯḥabbˈal חבל be harmful
וְ wᵊ וְ and
שָׁלְטָנֵ֖הּ šolṭānˌēh שָׁלְטָן official
עַד־ ʕaḏ- עַד until
סֹופָֽא׃ sôfˈā סֹוף end
6:26. a me constitutum est decretum ut in universo imperio et regno meo tremescant et paveant Deum Danihelis ipse est enim Deus vivens et aeternus in saecula et regnum eius non dissipabitur et potestas eius usque in aeternum
It is decreed by me, that in all my empire and my kingdom, all men dread and fear the God of Daniel. For he is the living and eternal God for ever: and his kingdom shall not be destroyed, and his power shall be for ever.
26. I make a decree, that in all the dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:26: I make a decree that - men tremble and fear before the God of Daniel - As in the case of the three Hebrews, Dan 3:29. The true God was known by his servants, and by the deliverances he wrought for them. See his characters in this decree.
1. He is the living God, the Author and Giver of life; all others are dead gods.
2. He is steadfast for ever. All things change; but he is unchangeable.
3. He has a kingdom; for as he made all things, so he governs all things.
4. His kingdom shall not be destroyed. No human power can prevail against it, because it is upheld by his omnipotence.
5. His dominion is without end. It is an everlasting dominion, under an everlasting rule, by an everlasting God.
6. He delivereth them that are in danger and bondage.
7. He rescueth those who have fallen into the hands of their enemies, and implore his succor.
8. He worketh signs in the heavens.
9. And wonders upon earth; showing that both are under his sway, and are parts of his dominion.
10. And to complete all, He hath delivered Daniel. Before our own eyes he has given the fullest proof of his power and goodness, in rescuing his faithful servant from the teeth of the lions. What a fine eulogium on the great God and his faithful servant!
Albert Barnes: Notes on the Bible - 1834
6:26: I make a decree - Compare Dan 3:29.
That in every dominion of my kingdom - Every department or province. The entire kingdom or empire was made up of several kingdoms, as Media, Persia, Babylonia, etc. The meaning is, that he wished the God of Daniel to be honored and Rev_erenced throughout the whole empire.
Men tremble and fear before the God of Daniel - That they honor and Rev_erence him as God. There is no certain evidence that he meant that he should be honored as the only God; but the probability is, that he meant that he should be recognized as a God of great power and glory, and as worthy of universal Rev_erence. How far this pagan monarch might still regard the other deities worshipped in the empire as gods, or how far his own heart might be disposed to honor the God of Daniel, there are no means of ascertaining. It was much, however, that so great a monarch should be led to make a proclamation acknowledging the God of Daniel as having a real existence, and as entitled to universal Rev_erence.
For he is the living God - An appellation often given to God in the Scriptures, and probably learned by Darius from Daniel. It is not, however, absolutely certain that Darius would attach all the ideas to these phrases which Daniel did, or which we would. The attributes here ascribed to God are correct, and the views expressed are far beyond any that pRev_ailed among the pagan; but still it would not be proper to suppose that Darius certainly had all the views of God which these words would convey to us now.
And stedfast for ever - That is, he is always the same. He ever lives; he has power overall; his kingdom is on an immovable foundation. He is not, in his government, to cease to exist, and to be succeeded by another who shall occupy his throne.
And his kingdom what shall not be destroyed ... - See the Dan 4:3, note ; Dan 4:34, note. The similarity between the language used here, and that employed by Nebuchadnezzar, shows that it was probably derived from the same source. It is to be presumed that both monarchs expressed the views which they had learned from Daniel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:26: make: Dan 3:29; Ezr 6:8-12, Ezr 7:12, Ezr 7:13
tremble: Psa 2:11, Psa 99:1-3, Psa 119:120; Isa 66:2; Jer 10:10; Luk 12:5; Heb 12:29
for: Dan 4:34; Deu 5:26; Sa1 17:26, Sa1 17:36; Hos 1:10; Act 17:25; Rom 9:26; Th1 1:9; Rev 4:10, Rev 5:14
and stedfast: Psa 93:1, Psa 93:2, Psa 146:10; Mal 3:6; Heb 6:17, Heb 6:18; Jam 1:17
and his kingdom: Dan 2:44, Dan 4:3, Dan 4:34, Dan 7:14, Dan 7:27; Psa 29:10, Psa 145:12, Psa 145:13; Isa 9:7; Mat 6:13; Luk 1:33; Rev 11:15
Carl Friedrich Keil and Franz Delitzsch
6:26 (6:25-27)
The consequences of this occurrence.
As Nebuchadnezzar, after the wonderful deliverance of Daniel's friends from the burning fiery furnace, issued an edict to all the nations of his kingdom forbidding them on pain of death from doing any injury to these men of God (Dan 3:29), so now Darius, in consequence of this wonderful preservation of Daniel in the den of lions, gave forth an edict commanding all the nations of his whole kingdom to fear and reverence Daniel's God. But as Nebuchadnezzar by his edict, so also Darius, did not depart from the polytheistic standpoint. Darius acknowledged the God of Daniel, indeed, as the living God, whose kingdom and dominion were everlasting, but not as the only true God, and he commanded Him to be reverenced only as a God who does wonders in heaven and on earth, without prejudice to the honour of his own gods and of the gods of his subjects. Both of these kings, it is true, raised the God of Judea above all other gods, and praised the everlasting duration of His dominion (see Dan 3:29, 32 [Dan 4:2]f., and Daniel 3:31 [Dan 3:28]ff., 6:27 [Dan 6:26]f.), but they did not confess Him as the one only God. This edict, the, shows neither the conversion of Darius to the worship of the God of the Jews, nor does it show intolerance toward the gods of his subjects. On v. 26 (Dan 6:25) cf. Daniel 3:31 (Dan 4:1). As Nebuchadnezzar, so also Darius, regarded his kingdom as a world-kingdom. On 27a (Dan 6:26) cf. Dan 3:29. The reverence which all the nations were commanded to show to Daniel's God is described in the same words as is the fear and reverence which the might and greatness of Nebuchadnezzar inspired in all the nations that were subject to him (Dan 5:19), which has led Hitzig justly to remark, that the words לאלההּ פּלחין להון (they must worship his God) are not used. God is described as living (cf. v. 21 [Dan 6:20]) and eternal, with which is connected the praise of the everlasting duration of His dominion, and of His rule in heaven and on earth; cf. Dan 2:44 and 3:33 (Dan 4:3). The דּי after מלכוּתהּ is not a conjunction, but is the relative, and the expression briefly denotes that His kingdom is a kingdom which is not destroyed; cf. Daniel 4:31 (Dan 4:34). סופא עד, to the end - not merely of all heathen kingdoms which arise on the earth, i.e., to their final destruction by the kingdom of the Messiah, Dan 2:44 (Kranichfeld), for there is no thought of the Messiah, Dan 2:44 (Kranichfeld), for there is no thought of the Messianic kingdom here at all, but to the end of all things, to eternity. In v. 28 (Dan 6:27) this God is lauded as the deliverer and wonder-worker, because in the case of Daniel He had showed Himself as such; cf. Daniel 3:32 (Dan 4:2). יד מן, from the hand, i.e., from the power of; cf. Ps 22:21.
Geneva 1599
6:26 I make a decree, That in every dominion of my kingdom men tremble and fear (m) before the God of Daniel: for he [is] the (n) living God, and stedfast for ever, and his kingdom [that] which shall not be destroyed, and his dominion [shall be even] unto the end.
(m) This does not prove that Darius worshipped God properly, or was converted: for then he would have destroyed all superstition and idolatry, and not only given God the chief place, but also have set him up, and caused him to be honoured according to his word. But this was a specific confession of God's power, unto which he was compelled by this wonderful miracle.
(n) Who not only has life in himself, but is the only fountain of life, and quickens all things, so that without him there is no life.
John Gill
6:26 I make a decree, that in every dominion of my kingdom,.... In every province of his large empire; this explains who are meant by all people, nations, &c. before mentioned; namely, such as were within his dominions; for to no other could his decree reach: this decree is very different from that he had made a few days before, forbidding any man to ask anything of any god or man for the space of a month; but now his order is,
that men tremble and fear before the God of Daniel; that they would serve with fear and trembling, and reverence and adore the God that Daniel served and worshipped; and who manifestly appeared to be his God, and to be the true God, by his wonderful deliverance of him:
for he is the living God, and steadfast for ever; that has life in himself, and is the author and giver of life to others, and ever remains so, without any variation or shadow of turning; he is everlasting and unchangeable, permanent and immutable in his nature; steady and steadfast in his purposes and promises, in his conduct in the government of the world, and in the course of his providence:
and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end; unto the end of time; other kingdoms will he destroyed, but his will not; all other rule, dominion and authority will be at an end but his will continue for ever; his kingdom is an everlasting one: this doctrine Darius had learned from Daniel, as Nebuchadnezzar before had done; see Dan 2:44.
Robert Jamieson, A. R. Fausset and David Brown
6:26 Stronger than the decree (Dan 3:29). That was negative; this, positive; not merely men must say "nothing amiss of," but must "fear before God."
6:276:27: Օգնակա՛ն լինի եւ փրկէ, եւ առնէ նշանս յերկինս եւ յերկրի. որ փրկեաց զԴանիէլ ՚ի բերանոյ առիւծուցն։
27 Նա է, որ օգնական է լինում եւ փրկում, հրաշքներ է գործում երկնքում եւ երկրում, նա է, որ Դանիէլին փրկեց առիւծների բերանից»:
27 Անիկա կ’ազատէ ու կը փրկէ եւ երկնքի մէջ ու երկրի վրայ նշաններ ու հրաշքներ կ’ընէ եւ Դանիէլը առիւծներուն բերնէն ազատեց»։
Օգնական լինի եւ փրկէ, եւ առնէ [112]նշանս յերկինս եւ յերկրի, որ փրկեաց զԴանիէլ ի բերանոյ առիւծուցն:

6:27: Օգնակա՛ն լինի եւ փրկէ, եւ առնէ նշանս յերկինս եւ յերկրի. որ փրկեաց զԴանիէլ ՚ի բերանոյ առիւծուցն։
27 Նա է, որ օգնական է լինում եւ փրկում, հրաշքներ է գործում երկնքում եւ երկրում, նա է, որ Դանիէլին փրկեց առիւծների բերանից»:
27 Անիկա կ’ազատէ ու կը փրկէ եւ երկնքի մէջ ու երկրի վրայ նշաններ ու հրաշքներ կ’ընէ եւ Դանիէլը առիւծներուն բերնէն ազատեց»։
zohrab-1805▾ eastern-1994▾ western am▾
6:276:27 Он избавляет и спасает, и совершает чудеса и знамения на небе и на земле; Он избавил Даниила от силы львов>>.
6:27 πάντες πας all; every οἱ ο the ἄνθρωποι ανθρωπος person; human οἱ ο the ὄντες ειμι be ἐν εν in τῇ ο the βασιλείᾳ βασιλεια realm; kingdom μου μου of me; mine ἔστωσαν ειμι be προσκυνοῦντες προσκυνεω worship καὶ και and; even λατρεύοντες λατρευω employed by τῷ ο the θεῷ θεος God τοῦ ο the Δανιηλ δανιηλ Daniēl; Thanil αὐτὸς αυτος he; him γάρ γαρ for ἐστι ειμι be θεὸς θεος God μένων μενω stay; stand fast καὶ και and; even ζῶν ζαω live; alive εἰς εις into; for γενεὰς γενεα generation γενεῶν γενεα generation ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever
6:27 מְשֵׁיזִ֣ב mᵊšêzˈiv יזב save וּ û וְ and מַצִּ֗ל maṣṣˈil נצל save וְ wᵊ וְ and עָבֵד֙ ʕāvˌēḏ עבד do אָתִ֣ין ʔāṯˈîn אָת sign וְ wᵊ וְ and תִמְהִ֔ין ṯimhˈîn תְּמַהּ wonder בִּ bi בְּ in שְׁמַיָּ֖א šᵊmayyˌā שְׁמַיִן heaven וּ û וְ and בְ vᵊ בְּ in אַרְעָ֑א ʔarʕˈā אֲרַע earth דִּ֚י ˈdî דִּי [relative] שֵׁיזִ֣יב šêzˈîv יזב save לְ lᵊ לְ to דָֽנִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel מִן־ min- מִן from יַ֖ד yˌaḏ יַד hand אַרְיָוָתָֽא׃ ʔaryāwāṯˈā אַרְיֵה lion
6:27. ipse liberator atque salvator faciens signa et mirabilia in caelo et in terra qui liberavit Danihelem de manu leonumHe is the deliverer, and saviour, doing signs and wonders in heaven, and in earth: who hath delivered Daniel out of the lions' den.
27. He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth; who hath delivered Daniel from the power of the lions.
He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions:

6:27 Он избавляет и спасает, и совершает чудеса и знамения на небе и на земле; Он избавил Даниила от силы львов>>.
6:27
πάντες πας all; every
οἱ ο the
ἄνθρωποι ανθρωπος person; human
οἱ ο the
ὄντες ειμι be
ἐν εν in
τῇ ο the
βασιλείᾳ βασιλεια realm; kingdom
μου μου of me; mine
ἔστωσαν ειμι be
προσκυνοῦντες προσκυνεω worship
καὶ και and; even
λατρεύοντες λατρευω employed by
τῷ ο the
θεῷ θεος God
τοῦ ο the
Δανιηλ δανιηλ Daniēl; Thanil
αὐτὸς αυτος he; him
γάρ γαρ for
ἐστι ειμι be
θεὸς θεος God
μένων μενω stay; stand fast
καὶ και and; even
ζῶν ζαω live; alive
εἰς εις into; for
γενεὰς γενεα generation
γενεῶν γενεα generation
ἕως εως till; until
τοῦ ο the
αἰῶνος αιων age; -ever
6:27
מְשֵׁיזִ֣ב mᵊšêzˈiv יזב save
וּ û וְ and
מַצִּ֗ל maṣṣˈil נצל save
וְ wᵊ וְ and
עָבֵד֙ ʕāvˌēḏ עבד do
אָתִ֣ין ʔāṯˈîn אָת sign
וְ wᵊ וְ and
תִמְהִ֔ין ṯimhˈîn תְּמַהּ wonder
בִּ bi בְּ in
שְׁמַיָּ֖א šᵊmayyˌā שְׁמַיִן heaven
וּ û וְ and
בְ vᵊ בְּ in
אַרְעָ֑א ʔarʕˈā אֲרַע earth
דִּ֚י ˈdî דִּי [relative]
שֵׁיזִ֣יב šêzˈîv יזב save
לְ lᵊ לְ to
דָֽנִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel
מִן־ min- מִן from
יַ֖ד yˌaḏ יַד hand
אַרְיָוָתָֽא׃ ʔaryāwāṯˈā אַרְיֵה lion
6:27. ipse liberator atque salvator faciens signa et mirabilia in caelo et in terra qui liberavit Danihelem de manu leonum
He is the deliverer, and saviour, doing signs and wonders in heaven, and in earth: who hath delivered Daniel out of the lions' den.
27. He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth; who hath delivered Daniel from the power of the lions.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:27: He delivereth and rescueth - As in the case of Daniel. This attribute would of course be prominent in the view of Darius, since so remarkable an instance of his power had been recently manifested in rescuing Daniel.
And he worketh signs and wonders ... - Performs miracles far above all human power. If he had done it on earth in the case of Daniel, it was fair to infer that he did it also in heaven. Compare the notes at Dan 4:2-3.
The power of the lions - Margin, hand. The hand is the instrument of power. The word paw would express the idea here, and would accord with the meaning, as it is usually with the paw that the lion strikes down his prey before he devours it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:27: delivereth: Job 36:15; Psa 18:48, Psa 18:50, Psa 32:7, Psa 35:17, Psa 97:10; Luk 1:74, Luk 1:75; Co2 1:8-10; Ti2 4:17, Ti2 4:18
and he: Dan 4:2, Dan 4:3, Dan 4:34; Jer 32:19, Jer 32:20; Mar 16:17, Mar 16:18; Act 4:30; Heb 2:4
power: Chal, hand
John Gill
6:27 He delivereth and rescueth..... As he did the three companions of Daniel from the fiery furnace, and now Daniel himself from the lions' den:
and he worketh signs and wonders in heaven and in earth; which are out of the common course of nature, and not according to the laws of it; such as hindering the natural force of fire from burning, as in the case of the three children; and stopping the mouths of lions from devouring Daniel as follows:
who hath delivered Daniel from the power of the lions; or "from the hand" (r) of them; from their destroying paws, and devouring jaws; which was nothing less than a miracle, and a proof of the divine omnipotence and of his power of doing wonders.
(r) "de manu", Montanus, Cocceius.
6:286:28: Եւ Դանիելի աջողէ՛ր ՚ի թագաւորութեանն Դարեհի՝ եւ Կիւրոսի Պարսկի[12178]։[12178] Ոմանք. Եւ Դանիէլ յաջողէր։ Յորս եւ պակասի. Եւ Կիւրոսի Պարսկի։
28 Եւ Դանիէլը յաջողութիւն էր գտնում Դարեհի եւ պարսիկ Կիւրոսի թագաւորութեան մէջ:
28 Այսպէս Դանիէլ Դարեհի թագաւորութեանը ու Պարսիկ Կիւրոսի թագաւորութեանը ատեն յաջողութիւն գտաւ։
Եւ Դանիելի աջողէր ի թագաւորութեանն Դարեհի եւ Կիւրոսի Պարսկի:

6:28: Եւ Դանիելի աջողէ՛ր ՚ի թագաւորութեանն Դարեհի՝ եւ Կիւրոսի Պարսկի[12178]։
[12178] Ոմանք. Եւ Դանիէլ յաջողէր։ Յորս եւ պակասի. Եւ Կիւրոսի Պարսկի։
28 Եւ Դանիէլը յաջողութիւն էր գտնում Դարեհի եւ պարսիկ Կիւրոսի թագաւորութեան մէջ:
28 Այսպէս Դանիէլ Դարեհի թագաւորութեանը ու Պարսիկ Կիւրոսի թագաւորութեանը ատեն յաջողութիւն գտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:286:28 И Даниил благоуспевал и в царствование Дария, и в царствование Кира Персидского.
6:28 ἐγὼ εγω I Δαρεῖος δαρειος be αὐτῷ αυτος he; him προσκυνῶν προσκυνεω worship καὶ και and; even δουλεύων δουλευω give allegiance; subject πάσας πας all; every τὰς ο the ἡμέρας ημερα day μου μου of me; mine τὰ ο the γὰρ γαρ for εἴδωλα ειδωλον idol τὰ ο the χειροποίητα χειροποιητος handmade οὐ ου not δύνανται δυναμαι able; can σῶσαι σωζω save ὡς ως.1 as; how ἐλυτρώσατο λυτροω ransom ὁ ο the θεὸς θεος God τοῦ ο the Δανιηλ δανιηλ Daniēl; Thanil τὸν ο the Δανιηλ δανιηλ Daniēl; Thanil
6:28 וְ wᵊ וְ and דָנִיֵּ֣אל ḏāniyyˈēl דָּנִיֵּאל Daniel דְּנָ֔ה dᵊnˈā דְּנָה this הַצְלַ֖ח haṣlˌaḥ צלח prosper בְּ bᵊ בְּ in מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּ kingdom דָּרְיָ֑וֶשׁ doryˈāweš דָּרְיָוֶשׁ Darius וּ û וְ and בְ vᵊ בְּ in מַלְכ֖וּת malᵊḵˌûṯ מַלְכוּ kingdom כֹּ֥ורֶשׁ kˌôreš כֹּורֶשׁ Cyrus פָּרְסָאָֽהפרסיא *porsāʔˈā פַּרְסָי Persian
6:28. porro Danihel perseveravit usque ad regnum Darii regnumque Cyri PersaeNow Daniel continued unto the reign of Darius, and the reign of Cyrus, the Persian.
28. So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.
So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian:

6:28 И Даниил благоуспевал и в царствование Дария, и в царствование Кира Персидского.
6:28
ἐγὼ εγω I
Δαρεῖος δαρειος be
αὐτῷ αυτος he; him
προσκυνῶν προσκυνεω worship
καὶ και and; even
δουλεύων δουλευω give allegiance; subject
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
μου μου of me; mine
τὰ ο the
γὰρ γαρ for
εἴδωλα ειδωλον idol
τὰ ο the
χειροποίητα χειροποιητος handmade
οὐ ου not
δύνανται δυναμαι able; can
σῶσαι σωζω save
ὡς ως.1 as; how
ἐλυτρώσατο λυτροω ransom
ο the
θεὸς θεος God
τοῦ ο the
Δανιηλ δανιηλ Daniēl; Thanil
τὸν ο the
Δανιηλ δανιηλ Daniēl; Thanil
6:28
וְ wᵊ וְ and
דָנִיֵּ֣אל ḏāniyyˈēl דָּנִיֵּאל Daniel
דְּנָ֔ה dᵊnˈā דְּנָה this
הַצְלַ֖ח haṣlˌaḥ צלח prosper
בְּ bᵊ בְּ in
מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּ kingdom
דָּרְיָ֑וֶשׁ doryˈāweš דָּרְיָוֶשׁ Darius
וּ û וְ and
בְ vᵊ בְּ in
מַלְכ֖וּת malᵊḵˌûṯ מַלְכוּ kingdom
כֹּ֥ורֶשׁ kˌôreš כֹּורֶשׁ Cyrus
פָּרְסָאָֽהפרסיא
*porsāʔˈā פַּרְסָי Persian
6:28. porro Danihel perseveravit usque ad regnum Darii regnumque Cyri Persae
Now Daniel continued unto the reign of Darius, and the reign of Cyrus, the Persian.
28. So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:28: So this Daniel prospered - He had served fine kings: Nebuchadnezzar, Evil-merodach, Belshazzar, Darius, and Cyrus. Few courtiers have had so long a reign, served so many masters without flattering any, been more successful in their management of public affairs, been so useful to the states where they were in office, or have been more owned of God, or have left such an example to posterity.
Where shall we find ministers like Samuel and Daniel? None so wise, so holy, so disinterested, so useful, have ever since appeared in the nations of the earth.
Albert Barnes: Notes on the Bible - 1834
6:28: So this Daniel prospered in the reign of Darius - That is, to the end of his reign. It is fairly implied here that he was restored to his honors.
And in the reign of Cyrus the Persian - Cyrus the Great, the nephew and successor of Darius. For an account of Cyrus, see the note at Isa 41:2. How long during the reign of Cyrus Daniel "prospered" or lived is not said. During a part of the reign of Darius or Cyaxares, he was occupied busily in securing by his influence the welfare of his own people, and making arrangements for their return to their land; and his high post in the nation to which, under Divine Providence, he had doubtless been raised for this purpose, enabled him to render essential and invaluable service at the court. In the third year of Cyrus, we are informed Dan. 10-12, he had a series of visions respecting the future history and sufferings of his nation to the period of their true redemption through the Messiah, as also a consolatory direction to himself to proceed calmly and peaceably to the end of his days, and then await patiently the resurrection of the dead, Dan 12:12-13. From that period the accounts respecting him are vague, confused, and even strange, and little or nothing is known of the time or circumstances of his death. Compare Introduction Section I.
From this chapter we may derive the following instructive
Practical Lessons
(1) We have an instance of what often occurs in the world - of envy on account of the excellency of others, and of the hoonours which they obtain by their talent and their worth, Dan 6:1-4. Nothing is more frequent than such envy, and nothing more common, as a consequence, than a determination to degrade those who are the subjects of it. Envy always seeks in some way to humble and mortify those who are distinguished. It is the pain, mortification, chagrin, and regret which we have at their superior excellence or prosperity, and this prompts us to endeavor to bring them down to our own level, or below it; to calumniate their characters; to hinder their prosperity; to embarrass them in their plans; to take up and circulate rumours to their disadvantage; to magnify their faults, or to fasten upon them the suspicion of crime. In the instance before us, we see the effect in a most guilty conspiracy against a man of incorruptible character; a man full in the confidence of his sovereign; a man eminently the friend of virtue and of God.
"Envy will merit, as its shade, pursue;
But, like a shadow, proves the substance true."
- Pope's Essay on Criticism.
"Base envy withers at another's joy,
And hates that excellence it cannot reach."
- Thomson's Seasons.
"Be thou as chaste as ice, as pure as snow,
Thou shalt not escape calumny."
- Shakespeare.
"That thou art blamed shall not be thy defect,
For slander's mark was ever yet the fair:
So thou be good, slander doth yet approve
Thy worth the greater."
- Shakespeare.
(2) We have in this chapter Dan 6:4-9 a striking illustration of the nature and the evils of a conspiracy to ruin others. The plan here was deliberately formed to ruin Daniel - the best man in the realm - a man against whom no charge of guilt could be alleged, who had done the conspirators no wrong; who had rendered himself in no way amenable to the laws. A "conspiracy" is a combination of men for evil purposes; an agreement between two or more persons to commit some crime in concert, usually treason, or an insurrection against a government or state. In this case, it was a plot growing wholly out of envy or jealousy; a concerted agreement to ruin a good man, where no wrong had been done or could be pretended, and no crime had been committed. The essential things in this conspiracy, as in all other cases of conspiracy, were two:
(a) that the purpose was evil; and
(b) that it was to be accomplished by the combined influences of numbers. The means on which they relied, on the grounds of calculation on the success of their plot, were the following:
(1) that they could calculate on the unwavering integrity of Daniel - on his firm and faithful adherence to the principles of his religion in all circumstances, and in all times of temptation and trial; and
(2) that they could induce the king to pass a law, irrepealable from the nature of the case, which Daniel would be certain to violate, and to the penalty of which, therefore, he would be certainly exposed. Now in this purpose there was every element of iniquity, and the grossest conceivable wrong. There were combined all the evils of envy and malice; of perverting and abusing their influence over the king; of secrecy in taking advantage of one who did not suspect any such design; and of involving the king himself in the necessity of exposing the best man in his realm, and the highest officer of state, to the certain danger of death. The result however showed, as is often the case, that the evil recoiled on themselves, and that the very calamity overwhelmed them and their families which they had designed for another.
(3) We have here a striking instance of what often occurs, and what should always occur, among the friends of religion, that "no occasion can be found against them except in regard to the law of their God" - on the score of their religion, Dan 6:5. Daniel was known to be upright. His character for integrity was above suspicion. It was certain that there was no hope of bringing any charge against him that would lie, for any want of uprightness or honesty, for any failure in the discharge of the duties of his office, for any malversation in administering the affairs of the government, for any embezzlement of the public funds, or for any act of injustice toward his fellow-men. It was certain that his character was irreproachable on all these points; and it was equally certain that he did and would maintain unwavering fidelity in the duties of religion. Whatever consequences might follow from it, it was clear that they could calculate on his maintaining with faithfulness the duties of piety.
Whatever plot, therefore, could be formed against him on the basis either of his moral integrity or his piety, it was certain would be successful. But there was no hope in regard to the former, for no law could have been carried prohibiting his doing what was right on the subject of morals. The only hope, therefore, was in respect to his religion; and the main idea in their plot - the thing which constituted the basis of their plan was, "that it was certain that Daniel would maintain his fidelity to his God irrspective of any consequences whatever." This certainty ought to exist in regard to every good man; every man professing religion. His character ought to be so well understood; his piety ought to be so firm, unwavering, and consistent, that it could be calculated on just as certainly as we calculate on the stability of the laws of nature, that he will be found faithful to his religious duties and obligations. There are such men, and the character of every man should be such. Then indeed we should know what to depend on in the world; then religion would be reapected as it should be.
(4) We may learn what is our duty when we are opposed in the exercise of our religion, or when we are in any way threatened with loss of office, or of property, on account of our religion, Dan 6:10. "We are to persevere in the discharge of our religious duties, whatever may be the consequences." So far as the example of Daniel goes, this would involve two things:
(a) not to swerve from the faithful performance of duty, or not to be deterred from it; and
(b) not to change our course from any desire of display.
These two things were manifested by Daniel. He kept steadily on his way. He did not abridge the number of times of his daily devotion; nor, as far as appears, did he change the form or the length. He did not cease to pray in an audible voice; he did not give up prayer in the daytime, and pray only at night; he did not even close his windows; he did not take any precautions to pray when none were near; he did not withdraw into an inner chamber. At the same time, he made no changes in his devotion for the sake of ostentation. He did not open his windows before closed; he did not go into the street; he did not call around him his friends or foes to witness his devotions; he did not, as far as appears, either elevate his voice, or prolong his prayers, in order to attract attention, or to invite persecution. In all this he manifested the true spirit of religion, and set an example to men to be followed in all ages. Not by the loss of fame or money; by the dread of persecution, or contempt of death; by the threatenings of law or the fear of shame, are we to be deterred from the proper and the usual performance of our religious duties; nor by a desire to provoke persecution, and to win the crown of martyrdom, and to elicit applause, and to have our names blazoned abroad, are we to multiply our religious acts, or make an ostentatious display of them, when we are threatened, or when we know that our conduct will excite opposition. We are to ascertain what is right and proper; and then we are modestly and firmly to do it, no matter what may be the consequences. Compare Mat 5:16; Act 4:16-20; Act 5:29.
(5) We have, in the case of Darius, an instance of what often happens, the regret and anguish which the mind experiences in consequence of a rash act, when it cannot be repaired, Dan 6:14. The act of Darius in making the decree was eminently a rash one. It was done without deliberation at the suggestion of others, and probably under the influence of some very improper feeling - the desire of being esteemed as a god. But it had consequences which he did not foresee, consequences which, if he had foreseen them, would doubtless have pRev_ented his giving a sanction to this iniquitous law. The state of mind which he experienced when he saw how the act involved the best officer in his government, and the best man in his realm, was just what might have been expected, and is an illustration of what often occurs. It was too late now to pRev_ent the effects of the act; and his mind was overwhelmed with remorse and sorrow. He blamed himself for his folly; and he sought in vain for some way to turn aside the consequences which he now deplored. Such instances often occur.
(a) Many of our acts are rash. They are performed without deliberation; under the influence of improper passions; at the suggestion of others who would be thought to be our friends; and without any clear view of the consequences, or any concern as to what the result may be.
(b) As an effect, they often have consequences which we did not anticipate, and which would have deterred us in each instance had we foreseen them.
(c) They often produce reset and anguish when too late, and when we cannot pRev_ent the evil. The train of evils which has been commenced it is now too late to retard or pRev_ent, and they now inevitably come upon us. We can only stand and weep over the effects of our rashness and folly; and must now feel that if the evil is averted, it will be by the interposition of God alone.
(6) We have in this chapter an affecting instance of the evils which often arise in a human goovernment from the want of something like an atonement, Dan 6:14, following As has been remarked in the notes, cases often arise when it is desirable that pardon should be extended to the violators of law See the notes at Dan 6:14. In such cases, some such arrangement as that of an atonement, by which the honor of the law might be maintained, and at the same time the merciful feelings of an executive might be indulged, and the benevolent wishes of a community gratified, would remove difficulties which are now felt in every administration. The difficulties in the case, and the advantage which would arise from an atonement, may be seen by a brief reference to the circumstances of the case before us:
(a) the law was inexorable. It demanded punishment, as all law does, for no law in itself makes any provision for pardon. If it did, it would be a burlesque on all legislation. Law denounces penalty it does not pardon or show mercy. It has become necessary indeed to lodge a pardoning power with some man entrusted with the administration of the laws, but the pardon is not extended by the law itself.
(b) The anxiety of the king in the case is an illustration of what often occurs in the administration of law, for, as above observed, there are cases where, on many accounts, it would seem to be desirable that the penalty of the law should not be inflicted. Such a case was that of Dr. Dodd, in London, in which a petition, signed by thirty thousand names, was presented, praying for the remission of the penalty of death. Such a case was that of Major Andre, when Washington shed tears at the necessity of signing the death-warrant of so young and so accomplished an officer. Such cases often occur, in which there is the deepest anxiety in the bosom of an executive to see if there is not some way by which the infliction of the penalty of the law may be avoided.
(c) Yet there was in the case of Darius no possibility of a change, and this too is an illustration of what often occurs. The law was inexorable. It could not be repealed. So now there are instances where the penalty of law cannot be avoided consistently with the welfare of a community. Punishment must be inflicted, or all law become a nullity. An instance of this kind was that of Dr. Dodd. He was convicted of forgery. So important had it been deemed for the welfare of a commercial community that that crime should be pRev_ented, that no one ever had been pardoned for it, and it was felt that no one should be. Such an instance was that of Major Andre. The safety and welfare of the whole army, and the success of the cause, seemed to demand that the offence should not go unpunished.
(d) Yet there are difficulties in extending pardon to the guilty;
(1) if it is done at all, it always does so much to weaken the strong arm of the law, and if often done, it makes law a nullity; and
(2) if it is never done, the law seems stern and inexorable, and the finer feelings of our nature, and the benevolent wishes of the community, are disregarded.
(e) These difficulties are obviated by an atonement. The things which are accomplished in the atonement made under the Divine government, we think, so far as this point is concerned, and which distinguishes pardon in the Divine administration from pardon everywhere else, relieving it from all the embarrassments felt in other governments, are the following:
(1) There is the utmost respect paid to the law. It is honored
(aa) in the personal obedience of the Lord Jesus, and
(bb) in the sacrifice which he made on the cross to maintain its dignity, and to show that it could not be violated with impunity - more honored by far than it would be by the perfect obedience of man himself, or by its penalty being borne by the sinner.
(2) pardon can be offered to any extent, or to any number of offenders. All the feelings of benevolence and mercy can be indulged and gratified in the most free manner, for now that an atonement is made, all proper honor has been shown to the law and to the claims of justice, and no interest will suffer though the most ample proclamation of pardon is issued. There is but one government in the universe that can safely to itself make an unlimited offer of pardon - that is, the government of God. There is not a human government that could safely make the offer which we meet everywhere in the Bible, that all offences may be forgiven: that all violators of law may be pardoned. If such a proclamation were made, there is no earthly administration that could hope to stand; no community which would not soon become the prey of lawless plunder and robbery. The reason, and the sole reason, why it can be done in the Divine administration is, that an atonement has been made by which the honor of the law has been secured, and by which it is shown that, while pardon is extended to all, the law is to be honored, and can never be violated with impunity.
(3) The plan of pardon by the atonement secures the observance of the law on the part of those who are pardoned. This can never be depended on when an offender against human laws is pardoned, and when a convict is discharged from the penitentiary. So far as the effect of punishment, or any influence from the act of pardon is concerned, there is no security that the pardoned convict will not, as his first act, force a dwelling or commit murder. But in the case of all who are pardoned through the atonement, it is made certain that they will be obedient to the laws of God, and that their lives will be changed from sin to holiness, from disobedience to obedience. This has been secured by incorporating into the plan a provision by which the heart shall be changed before pardon is granted: not as the ground or reason of pardon, but as essential to it. The heart of the sinner is renewed by the Holy Spirit, and he becomes in fact obedient, and is disposed to lead a life of holiness. Thus every hinderance which exists in a human government to pardon is removed in the Divine administration; the honor of law is secured; the feelings of benevolence are gratified, and the sinner becomes obedient and holy.
(7) We have in this chapter Dan 6:16 an instance of the confidence which wicked men are constrained to express in the true God. Darius had no doubt that the God whom Daniel served was able to protect and deliver him. The same may be said now. Wicked men know that it is safe to trust in God; that he is able to save his friends; that there is more security in the ways of virtue than in the ways of sin; and that when human help fails, it is proper to repose on the Almighty arm. There is a feeling in the human heart that they who confide in God are safe, and that it is proper to rely on his arm; and even a wicked father will not hesitate to exhort a Christian son or daughter to serve their God faithfully, and to confide in him in the trials and temptations of life. Ethan Allen, of Vermont, distinguished in the American Rev_olution, was an infidel. His wife was an eminent Christian. When he was about to die, he was asked which of the two he wished his son to imitate in his religious views - his father or his mother. He replied, "His mother."
(8) The righteous may look for the Divine protection and favor Dan 6:22; that is, it is an advantage in this world of danger, and temptation, and trial, to be truly religious; or, in other words, those who are righteous may confidently expect the Divine interposition in their behalf. It is, indeed, a question of some difficulty, but of much importance, to what extent, and in what forms we are authorized now to look for the Divine interposition in our behalf, or what is the real benefit of religion in this world, so far as the Divine protection is concerned; and on this point it seems not inappropriate to lay down a few principles that may be of use, and that may be a proper application of the passage before us to our own circumstances:
(A) There is then a class of Scripture promises that refer to such protection, and that lead us to believe that we may look for the Divine interference in favor of the righteous, or that there is, in this respect, an advantage in true religion. In support of this, reference may be made to the following, among other passages of Scripture: Psa 34:7, Psa 34:17-22; Psa 55:22; Psa 91:1-8; Isa 43:1-2; Luk 12:6-7; Heb 1:14; Heb 13:5-6.
(B) In regard to the proper interpretation of these passages, or to the nature and extent of the Divine interposition, which we may expect in behalf of the righteous, it may be remarked.
I. That we are not to expect now the following things:
(a) The Divine interposition by miracle. It is the common opinion of the Christian world that the age of miracles is past; and certainly there is nothing in the Bible that authorizes us to expect that God will now interpose for us in that manner. It would be a wholly illogical inference, however, to maintain that there never has been any such interposition in behalf of the righteous; since a reason may have existed for such an interposition in former times which may not exist now.
(b) We are not authorized to expect that God will interpose by sending his angels visibly to protect and deliver us in the day of peril. The fair interpretation of those passages of Scripture which refer to that subject, as Psa 34:7; Heb 1:14, does not require us to believe that there will be such interposition, and there is no evidence that such interposition takes place. This fact, however, should not be regarded as proof, either
(1) that no such visible interposition has ever occurred in former times - since it in no way demonstrates that point; or
(2) that the angels may not interpose in our behalf now, though to us invisible. For anything that can be proved to the contrary, it may still be true that the angels may be, invisibly, "ministering spirits to those who shall be heirs of salvation," and that they may be sent to accompany the souls of the righteous on their way to heaven, as they were to conduct Lazarus to Abraham's bosom, Luk 16:22.
(c) We are not authorized to expect that God will set aside the regular laws of nature in our behalf - that he will thus interpose for us in regard to diseases, to pestilence, to storms, to mildew, to the ravages of the locust or the caterpillar - for this would be a miracle and all the interposition which we are entitled to expect must be consistent with the belief that the laws of nature will be regarded.
(d) We are not authorized to expect that the righteous will never be overwhelmed with the wicked in calamity - that in an explosion on a steam-boat, in a shipwreck, in fire or flood, in an earthquake or in the pestilence, they will not be cut down together. To suppose that God would directly interpose in behalf of his people in such cases, would be to suppose that there would be miracles still, and there is nothing in the Bible, or in the facts that occur, to justify such an expectation.
II. The Divine interposition which we are authorized to expect, may be referred to under the following particulars:
(a) All events, great and small, are under the control of the God who loves righteousness - the God of the righteous. Not a sparrow falls to the ground without his notice; not an event happens without his permission. If, therefore, calamity comes upon the righteous, it is not because the world is without control; it is not because God could not pRev_ent it; it must be because he sees it best that it should be so.
(b) There is a general course of events that is favorable to virtue and religion; that is, there is a state of things on earth which demonstrates that there is a moral government over men. The essence of such a government, as Bishop Butler (Analogy) has shown, is, that virtue, in the course of things, is rewarded as virtue, and that vice is punished as vice. This course of things is so settled and clear as to show that God is the friend of virtue and religion, and the enemy of vice and irreligion - that is, that under his administration, the one, as a great law, has a tendency to promote happiness; the other to produce misery. But if so, there is an advantage in being righteous; or there is a Divine interposition in behalf of the righteous.
(c) There are large classes of evils which a man will certainly avoid by virtue and religion, and those evils are among the most severe that afflict mankind. A course of virtue and religion will make it certain that those evils will never come upon him or his family. Thus, for example, by so simple a thing as total abstinence from intoxicating drinks, a man will certainly avoid all the evils that afflict the drunkard - the poverty, disease, disgrace, wretchedness, and ruin of body and soul which are certain to follow from intemperance. By chastity, a man will avoid the woes that come, in the righteous visitation of God, on the debauchee, in the form of the most painful and loathsome of the diseases that afflict our race. By integrity a man will avoid the evils of imprisonment for crime, and the disgrace which attaches to its committal. And by religion - pure religion - by the calmness of mind which it produces - the confidence in God; the cheerful submission to his will; the contentment which it causes, and the hopes of a better world which it inspires, a man will certainly avoid a large class of evils which unsettle the mind, and which fill with wretched victims the asylums for the insane.
Let a man take up the report of an insane asylum, and ask what proportion of its inmates would have been saved from so fearful a malady by true religion; by the calmness which it produces in trouble; by its influence in moderating the passions and restraining the desires; by the acquiescence in the will of God which it produces, and he will be surprised at the number which would have been saved by it from the dreadful evils of insanity. As an illustration of this, I took up the Report of the Pennsylvania Hospital for the Insane, for the year 1850, which happened to be lying before me, and looked to see what were the causes of insanity in regard to the inmates of the asylum, with a view to the inquiry what proportion of them would probably have been saved from it by the proper influence of religion. Of 1599 patients whose cases were referred to, I found the following, a large part of whom, it may be supposed, would have been saved from insanity if their minds had been under the proper influence of the gospel of Christ, restraining them from sin, moderating their passions, checking their desires, and giving them calmness and submission in the midst of trouble:
Intemperance 95 Loss of property 72 Dread of poverty 2 Intense study 19 Domestic difficulties 48 Grief for the loss of friends 77 Intense application to business 3 Religious excitement 61 Want of employment 24 Mortified pride 3 Use of opium and tobacco 10 Mental anxiety 77 (d) There are cases where God seems to interpose in behalf of the righteous directly, in answer to prayer, in times of sickness, poverty, and danger - raising them up from the borders of the grave; providing for their wants in a manner which appears to be as providential as when the ravens fed Elijah, and rescuing them from danger. There are numerous such cases which cannot be well accounted for on any other supposition than that God does directly interpose in their behalf, and show them these mercies because they are his friends. These are not miracles. The purpose to do this was a part of the original plan when the world was made, and the prayer and the interposition are only the fulfilling of the eternal decree.
(e) God does interpose in behalf of his children in giving them support and consolation; in sustaining them in the time of trial; in upholding them in bereavement and sorrow, and in granting them peace as they go into the valley of the shadow of death. The evidence here is clear, that there is a degree of comfort and peace given to true Christians in such seasons, and given in consequence of their religion, which is not granted to the wicked, and to which the devotees of the world are strangers. And if these things are so, then it is clear that there is an advantage in this life in being righteous, and that God does now interpose in the course of events, and in the day of trouble, in behalf of his friends.
(9) God often overrules the malice of men to make himself known, and constrains the wicked to acknowledge him, Dan 6:25-27. Darius, like Nebuchadnezzar, was constrained to acknowledge him as the true God, and to make proclamation of this throughout his vast empire. So often, by his providence, God constrains the wicked to acknowledge him as the true God, and as ruling in the affairs of men. His interpositions are so apparent; his works are so vast; the proofs of his administration are so clear; and he so defeats the counsels of the wicked, that they cannot but feel that he rules, and they cannot but acknowledge and proclaim it. It is in this way that from age to age God is raising up a great number of witnesses even among the wicked to acknowledge his existence, and to proclaim the great truths of his government; and it is in this way, among others, that he is constraining the intellect of the world to bow before him. Ultimately all this will be so clear, that the intellect of the world will acknowledge it, and all kings and people will see, as Darius did, that "he is the living God, and steadfast foRev_er, and his kingdom what shall not be destroyed, and his dominion shall be unto the end."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:28: and in: Dan 1:21; Ch2 36:22, Ch2 36:23; Ezr 1:1, Ezr 1:2; Isa 44:28, Isa 45:1
John Gill
6:28 So this Daniel prospered in the reign of Darius,.... This Daniel, of whom so much has been said all the preceding chapters, and who had been so lately and so wonderfully delivered from the lions' den, the same flourished throughout the reign of Darius the Mede; continued a favourite with the king; retained his honour and dignity; and kept his posts and places of trust and profit. Darius the Mede reigned two years; though Jarchi says he reigned but one, and was slain in war; for which he refers to Joseph ben Gorion, who has not a word of it.
And in the reign of Cyrus the Persian; who, as Jacchiades says, was the son-in-law of Darius, and inherited the kingdom after him; which is true, for he married the daughter of Cyaxares or Darius who was his uncle, and succeeded him as sole monarch of the empire: he reigned with him the two years he had the government of the Babylonish monarchy; and when he died, it solely devolved on him, who reigned seven years after, as Xenophon (s) relates; but the canon of Ptolemy ascribes nine years to his reign, which includes the two years he was partner with Darius. Daniel was in the same favour with this prince as the former, who in the first year of his reign proclaimed liberty to the Jews to return to their country, and build their temple; whether Daniel lived throughout his reign is not certain; he was alive in the third year of it, as appears from Dan 10:1, some take Darius and Cyrus to be one and the same person, and render this last clause as explanative of the former, "even", or, "that is, in the reign of Cyrus the Persian" (t).
(s) Cyropaedia, l. 8. c 45. (t) Vid Nicolai Abram. Pharus Vet. Test. l. 12. c. 24. p. 338.
Robert Jamieson, A. R. Fausset and David Brown
6:28 It was in the third year of Cyrus that Daniel's visions (Dan. 10:1-12:13) were given. Daniel "prospered" because of his prophecies (Ezra 1:1-2).
This chapter treats of the same subject as the second chapter. But there the four kingdoms, and Messiah's final kingdom, were regarded according to their external political aspect, but here according to the mind of God concerning them, and their moral features. The outward political history had been shown in its general features to the world ruler, whose position fitted him for receiving such a revelation. But God's prophet here receives disclosures as to the characters of the powers of the world, in a religious point of view, suited to his position and receptivity. Hence in the second chapter the images are taken from the inanimate sphere; in the seventh chapter they are taken from the animate. Nebuchadnezzar saw superficially the world power as a splendid human figure, and the kingdom of God as a mere stone at the first. Daniel sees the world kingdoms in their inner essence as of an animal nature lower than human, being estranged from God; and that only in the kingdom of God ("the Son of man," the representative man) is the true dignity of man realized. So, as contrasted with Nebuchadnezzar's vision, the kingdom of God appears to Daniel, from the very first, superior to the world kingdom. For though in physical force the beasts excel man, man has essentially spiritual powers. Nebuchadnezzar's colossal image represents mankind in its own strength, but only the outward man. Daniel sees man spiritually degraded to the beast level, led by blind impulses, through his alienation from God. It is only from above that the perfect Son of man comes, and in His kingdom man attains his true destiny. Compare Ps 8:1-9 with Gen 1:26-28. Humanity is impossible without divinity: it sinks to bestiality (Ps 32:9; Ps 49:20; Ps 73:22). Obstinate heathen nations are compared to "bulls" (Ps 68:30); Egypt to the dragon in the Nile (Is 27:1; Is 51:9; Ezek 29:3). The animal with all its sagacity looks always to the ground, without consciousness of relation to God. What elevates man is communion with God, in willing subjection to Him. The moment he tries to exalt himself to independence of God, as did Nebuchadnezzar (Dan 4:30), he sinks to the beast's level. Daniel's acquaintance with the animal colossal figures in Babylon and Nineveh was a psychological preparation for his animal visions. Hos 13:7-8 would occur to him while viewing those ensigns of the world power. Compare Jer 2:15; Jer 4:7; Jer 5:6.