Then Nebuchadnezzar the king sent to gather together the local governors, the deputies, and the governors, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.
Parallel Translations
-
Then Nebuchadnezzar the king sent to gather together the local governors, the deputies, and the governors, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.
-
Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.
-
Then Nebuchadnezzar the king sent to gather together the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.
Cross-references (9)
Passages linked to Daniel 3:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Daniel 3:27 The local governors, the deputies, and the governors, and the king’s counselors, being gathered together, saw these men, that the fire had no power on their bodies. The hair of their head wasn’t singed. Their pants weren’t changed, the smell of fire wasn’t even on them.
- Exodus 32:4-6 He received what they handed him, fashioned it with an engraving tool, and made it a molded calf. Then they said, “These are your gods, Israel, which brought you up out of the land of Egypt.” When Aaron saw this, he built an altar before it; and Aaron made a proclamation, and said, “Tomorrow shall be a feast to Yahweh.” They rose up early on the next day, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.
- Numbers 25:2 for they called the people to the sacrifices of their gods. The people ate and bowed down to their gods.
- Judges 16:23 The lords of the Philistines gathered together to offer a great sacrifice to Dagon their god, and to rejoice; for they said, “Our god has delivered Samson our enemy into our hand.”
- 1 Kings 12:32 Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like the feast that is in Judah, and he went up to the altar. He did so in Bethel, sacrificing to the calves that he had made, and he placed in Bethel the priests of the high places that he had made.
- Proverbs 29:12 If a ruler listens to lies, all of his officials are wicked.
- Daniel 6:1-4 It pleased Darius to set over the kingdom one hundred twenty local governors, who should be throughout the whole kingdom; and over them three presidents, of whom Daniel was one; that these local governors might give account to them, and that the king should suffer no loss. Then this Daniel was distinguished above the presidents and the local governors, because an excellent spirit was in him; and the king thought to set him over the whole realm. Then the presidents and the local governors sought to find occasion against Daniel as touching the kingdom; but they could find no occasion or fault, because he was faithful. There wasn’t any error or fault found in him.
- Daniel 6:6-7 Then these presidents and local governors assembled together to the king, and said this to him, “King Darius, live forever! All the presidents of the kingdom, the deputies and the local governors, the counselors and the governors, have consulted together to establish a royal statute, and to make a strong decree, that whoever asks a petition of any god or man for thirty days, except of you, O king, he shall be cast into the den of lions.
- Revelation 17:2 with whom the kings of the earth committed sexual immorality. Those who dwell in the earth were made drunken with the wine of her sexual immorality.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain I do not know the derivation of the word…
I do not know the derivation of the word “Satrap;” but manifestly all these are names of magistracies, and I allow myself to translate the words freely, since they are not Hebrew, and the Jews are equally ignorant of their origin. Some of them, indeed, appear too subtle; but they assert nothing but what is frivolous and foolish. We must be content with the simple expression — he sent to collect the satraps
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain This was sufficient with the wicked at all times…
This was sufficient with the wicked at all times to approve their religion, if the king’s authority were alleged for the establishment thereof, not considering in the mean season what God’s word did permit.
Showing that the idol is not known for an idol so long as he is with workmen: but when the ceremonies and customs are recited and used, and the consent of the people is there, then of a block they think they have made a god.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Dan 3:2 Then Nebuchadnezzar the king sent to gather…
Dan 3:2 Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.
Ver. 2. Then Nebuchadnezzar the king sent to gather together the princes.] Satrapas, not so called quia sat rapiant, as Lyra doateth; for it is a Persian word signifying such as were near the king’s person. Superstition first looks to wind in great ones. {Ezr 8:11} The Vulgate are "carried away to dumb idols, like as they are led." {1Co 12:2} They are sheepish, and will follow a leader as well into a penfold as a pasture; they also feed most greedily on the grass that will rot them.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain This great statue, whether Nebuchadnezzar’s own, or Bel, or…
This great statue, whether Nebuchadnezzar’s own, or Bel, or any other of his gods, see Dan 3:14, must be solemnly dedicated, and therefore all the peers of the realm are called to it; but whether these ranks of men and officers are truly rendered from the Chaldee words is hard to determine, and not worth disputing; etymologists differ in it: this only is material, that the heads of all that vast empire were summoned, of several nations and languages, to testify their conformity to the emperor’s will, and thereby give assurance of obliging the people under them to the same obedience, i.e. to the same idolatrous worship.
It was the manner of the heathen to consecrate their idol before they worshipped it, and herein, as in many other, Satan imitated the Jews, and their temple dedication, Joh 10:22; they held a feast. The popish church do the like, when they dedicate material temples to particular saints, with solemnity and jollity, from whence come the feasts of wakes and revels to this day.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Then Nebuchadnezzar the king sent to gather together the…
Then Nebuchadnezzar the king sent to gather together the princes,.... He sent letters, or dispatched messengers, into the several provinces of his empire, and parts of his dominions, to convene all the peers of his realm, and governors of provinces, and all officers, civil, military, and religious, expressed by various names and titles:
the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces; who are particularly and distinctly designed is not easy to say. Jacchiades thinks they answer to the same offices and officers which now obtain in the Turkish empire; princes are the "bashaws"; governors the "beglerbegs"; captains the "agas" of the janizaries; judges the "kadies"; treasurers the "dephterdaries"; the counsellors the "alphakies"; and "zayties the sheriffs"; their chief doctors their "muphties", as L'Empereur; and the rulers of the provinces the "zangiakies" or "viziers"; but, be they who they will, they were the principal men of the empire, both in things civil, military, and ecclesiastic, who were ordered
Read full note →
to come to the dedication of the image, which Nebuchadnezzar the king had set up; for though it was made and set up, it was not a proper object of worship till dedicated; and which was done by burning incense, blowing trumpets, &c. now these great men were gathered together on this occasion, because of the greater honour done hereby to the king and his image; and also by their example to engage the populace the more easily to the worship of it; and likewise as being the representatives of them since they could not all be collected together in one place; and it may be it was done, as some think, to ensnare Daniel and his companions. Philostratus (f) makes mention of an officer at Babylon that had the keeping of the great gate into the city; which some take to be the same with the first sort here mentioned; who first offered the golden statue of the king to be worshipped before he would permit any to enter into the city, which perhaps might take its rise from the worship of this golden image.
(f) De Vita Apollonii, l. 1. c. 19.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 2. Sent to gather together the princes] It…
Verse 2. Sent to gather together the princes] It is not easy to show what these different offices were, as it is difficult to ascertain the meaning of the Chaldee words. Parkhurst analyzes them thus: -
The PRINCES] אחשדרפניא achashdarpenaiya, from אחש achash, great or eminent, and דר dar, "to go about freely," and פנים panim, "the presence." Satraps or privy counsellors who had free access to the presence of the king.
Read full note →
The GOVERNORS] סגניא signaiya, lieutenants or viceroys, for סגן sagan, among the Hebrews, was the name of the high priest's deputy.
The CAPTAINS] פחותא pachavatha, from פח pach, to extend, because set over those provinces that had been annexed to the kingdom by conquest. Pashas - This word and office are still in use in Asiatic countries. By corruption we pronounce bashaw.
The JUDGES] אדרגזריא adargazeraiya, from אדר adar, noble or magnificent, and גזר gazar, to decree. The nobles, the assistants to the king in making laws, statutes, c. The same probably in Babylon, as the House of Lords in England.
The TREASURERS] גדבריא gedaberaiya, from גנז ganaz, (the ז zain being changed into ד daleth, according to the custom of the Chaldee,) to treasure up, and bar, pure. Those who kept the current coin, or were over the mint the treasurers of the exchequer in Babylon.
The COUNSELLORS] דתבריא dethaberaiya, from דת dath, a statute, and בר bar, "to declare the meaning of the law;" for in all ages and countries there has been what is termed the glorious uncertainty of the law; and therefore there must be a class of men whose business it is to explain it. What a pity that law cannot be tendered to the people as other sciences are, in plain, unsophisticated, and intelligible terms, and by persons whose business it is to show what is just and right, and not pervert truth, righteousness, and judgment.
The SHERIFFS] תפתיא tiphtaye, from תפת taphath, in Hebrew, שפת shaphath, "to set in order." Probably civil magistrates.
And all the rulers of the provinces] All other state or civil officers, not only to grace the solemnity, but to maintain order. My old Bible renders them: Satrapis, or wiise men. Magistratis. Jugis. Duykis, Tyrauntis, or stronge men. Prefectis, and alle the Princes of Cuntreese.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Dan 3:2-3. Then Nebuchadnezzar sent to gather together the…
Dan 3:2-3. Then Nebuchadnezzar sent to gather together the princes, &c. — It would be very difficult, and perhaps impossible, at this distance of time, to ascertain the proper titles and offices of the several characters that are here mentioned, and certainly would answer no valuable end to any reader. It may be sufficient to observe, that it is probable only those were summoned to attend on this occasion who held places under the government. Thousands of others, no doubt, would be present, and, when present, were required to comply with the king’s injunction respecting worshipping the image, though they had not been summoned. And they came and stood before the image — They made their personal appearance, and showed themselves ready to perform the worship required of them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Then, Nebuchadnezzar the king sent to gather together the…
Then, Nebuchadnezzar the king sent to gather together the princes - It is difficult now, if not impossible, to determine the exact meaning of the words used here with reference to the various officers designated; and it is not material that it should be done. The general sense is, that he assembled the great officers of the realm to do honor to the image. The object was doubtless to make the occasion as magnificent as possible. Of course, if these high officers were assembled, an immense multitude of the people would congregate also. That this was contemplated, and that it in fact occurred, is apparent from Dan 3:4, Dan 3:7. The word rendered “princes” (אחשׁדרפניא 'ăchashedarepenayâ') occurs only in Daniel, in Ezra, and in Esther. In Dan 3:2-3, Dan 3:27; Dan 6:1-4, Dan 6:6-7, it is uniformly rendered “princes;” in Ezr 8:36; Est 3:12; Est 8:9; Est 9:3, it is uniformly rendered “lieutenants.” The word means, according to Gesenius (Lex.), “satraps, the governors or viceroys of the large provinces among the ancient Persians, possessing both civil and military power, and being in the provinces the representatives of the sovereign, whose state and splendor they also rivaled.” The etymology of the word is not certainly known. The Persian word “satrap” seems to have been the foundation of this word, with some slight modifications adapting it to the Chaldee mode of pronunciation.
The governors - סגניא sı̂genayâ'. This word is rendered “governors” in Dan 2:48 (see the note at that place), and in Dan 3:3, Dan 3:27; Dan 6:7. It does not elsewhere occur. The Hebrew word corresponding to this - סגנים segânı̂ym - occurs frequently, and is rendered “rulers” in every place except Isa 41:25, where it is rendered “princes:” Ezr 9:2; Neh 2:16; Neh 4:14 (7); Neh 5:7, Neh 5:17; Neh 7:5; Jer 51:23, Jer 51:28, Jer 51:57; Eze 23:6, Eze 23:12, Eze 23:23, et al. The office was evidently one that was inferior to that of the “satrap,” or governor of a whole province.
Read full note →
And the captains - פחותא pachăvâtâ'. This word, wherever it occurs in Daniel, is rendered “captains,” Dan 3:2-3, Dan 3:27; Dan 6:7; wherever else it occurs it is rendered governor, Ezr 5:3, Ezr 5:6, Ezr 5:14; Ezr 6:6-7, Ezr 6:13. The Hebrew word corresponding to this (פחה pechâh) occurs frequently, and is also rendered indifferently, “governor” or “captain:” 1Ki 10:15; 2Ch 9:14; Ezr 8:36; 1Ki 20:24; Jer 51:23, Jer 51:28, Jer 51:57, et al. It refers to the governor of a province less than satrapy, and is applied to officers in the Assyrian empire, 2Ki 18:24; Isa 36:9; in the Chaldean, Eze 23:6, Eze 23:23; Jer 51:23; and in the Persian, Est 8:9; Est 9:3. The word “captains” does not now very accurately express the sense. The office was not exclusively military, and was of a higher grade than would be denoted by the word “captain,” with us.
The judges - אדרגזריא 'ădaregâzerayâ'. This word occurs only here, and in Dan 3:3. It means properly great or “chief judges” - compounded of two words signifying “greatness,” and “judges.” See Gesenius, (Lex.)
The treasurers - גדבריא gedâberayâ'. This word occurs nowhere else. The word גזבר gizbâr, however, the same word with a slight change in the pronunciation, occurs in Ezr 1:8; Ezr 7:21, and denotes “treasurer.” It is derived from a word (גנז gânaz) which means to hide, to hoard, to lay up in store.
The counselors - דתבריא dethâberayâ'. This word occurs nowhere else, except in Dan 3:3. It means one skilled in the law; a judge. The office was evidently inferior to the one denoted by the word “judges.”
The sheriffs - A sheriff with us is a county officer, to whom is entrusted the administration of the laws. In England the office is judicial as well as ministerial. With us it is merely ministerial. The duty of the sheriff is to execute the civil and criminal processes throughout the county. He has charge of the jail and prisoners, and attends courts, and keeps the peace. It is not to be supposed that the officer here referred to in Daniel corresponds precisely with this. The word used (תפתיא tı̂ptâyē') occurs nowhere else. It means, according to Gesenius, persons learned in the law; lawyers. The office had a close relation to that of “Mufti” among the Arabs, the term being derived from the same word, and properly means “a wise man; one whose response is equivalent to law.”
And all the rulers of the provinces - The term here used is a general term, and would apply to any kind of officers or rulers, and is probably designed to embrace all which had not been specified. The object was to assemble the chief officers of the realm. Jacchiades has compared the officers here enumerated with the principal officers of the Turkish empire, and supposes that a counterpart to them may be found in that empire. See the comparison in Grotius, in loc. He supposes that the officers last denoted under the title of “rulers of the provinces” were similar to the Turkish “Zangiahos” or “viziers.” Grotius supposes that the term refers to the rulers of cities and places adjacent to cities - a dominion of less extent and importance than that of the rulers of provinces.
To come to the dedication of the image ... - The public setting it apart to the purposes for which it was erected. This was to be done with solemn music, and in the presence of the principal officers of the kingdom. Until it was dedicated to the god in whose honor it was erected, it would not be regarded as an object of worship. It is easy to conceive that such an occasion would bring together an immense concourse of people, and that it would be one of peculiar magnificence.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Nobles. Literally, "satraps," or, "the king’s domestics." (Septuagint in…
Nobles. Literally, "satraps," or, "the king’s domestics." (Septuagint in 1 Esdras viii. 36.) --- Judges, or "governors of provinces." (ib. Theodotion, &c.) --- Captains of the soothsayers. --- Rulers; "tyrants," here denoting treasurers. (Calmet) --- Governors. Literally, "the grandees who were in power;" (Haydock) counsellors. The original adds, (Calmet) Thopthia, (Haydock) "lawyers" and orators. The head of the Turkish religion is called muphti, from the root, (Calmet) peti, "to teach." (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain princes--"satraps" of provinces [GESENIUS].
princes--"satraps" of provinces [GESENIUS].
captains--rulers, not exclusively military.
Read full note →
sheriffs--men learned in the law, like the Arab mufti [GESENIUS].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 2. “Then Nebuchadnezzar the king sent to gather together…
2. “Then Nebuchadnezzar the king sent to gather together the satraps, the deputies, and the governors, the judges [chief soothsayers, margin], the treasurers, the counselors, the sheriffs [lawyers, margin], and all the rulers of the provinces” (R.V.). Noldeke and others have recognized most of these as Persian official titles. This would not of itself prove the late origin of the book, as in referring to ancient dignitaries it is natural, instead of retaining the ancient term, to substitute for it a modern title which corresponds as nearly as possible to the old one, as is vividly illustrated in every translation; for example, when Wyclif names these officials “magistratis, jugis, duykis,” and the “herald” of Dan_3:4 “a bedel.” As Prince says, it is difficult to distinguish between these various officials; and it is hardly necessary to do so, as they are probably grouped together for the sake of the local coloring and need not be a complete list of all the provincial officers. The names as given in Dan_3:3 are not in every case exactly the same or in the same order. The new discoveries have thrown some light upon the formerly unknown functions of certain of these officials, the “counselors,” for example, mentioned here appearing in a multitude of texts of the fifth century B.C. as well-known officers stationed all over the fertile plain between the lower Euphrates and the Tigris to gather the taxes and look after the interests of the government. These officials are called da-a-ta-ba-ra or da-ta-bar-ri, corresponding exactly to the term used in Daniel (dettrabarim) the meaning of which has never before been understood (see Hilprecht, Babylonian Expedition, 1898, ix, pp. 8, 28).
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. princes] satraps, Aram. ’achashdarpan,—both this and the Gk.…
2. princes] satraps, Aram. ’achashdarpan,—both this and the Gk. ἐξατράπης, σατράπης, being corruptions of the Old Persian kshatra-pâwan, lit. ‘protector of the realm,’ but denoting by usage (cf. on Dan_6:1) the chief ruler of a province. The term, as is well known, is a standing Persian one: in the O.T., it recurs Dan_3:3; Dan_3:27, Dan_6:1-4; Dan_6:6-7 (A.V. princes); and Ezr_8:36, Est_3:12; Est_8:9; Est_9:3 (A.V. lieutenants); R.V. always satraps. The use of the word here is an anachronism: both the name and the office were Persian, not Babylonian.
governors] praefects. The word (segan) explained on Dan_2:48.
Read full note →
captains] governors (R.V.), Aram. pechah, a term also (like segan) of Assyrian origin, often used in Assyrian of the governor of a conquered province. It found its way into Hebrew, and is used in the O.T. both of an Assyrian officer (Isa_36:9 = 2Ki_18:24 : A.V., R.V. captain), of Babylonian officers (Jer_51:57; Eze_23:6; Eze_23:12; Eze_23:23 : A.V. captains, R.V. governors), and especially, in post-exilic writings, of the governor of a Persian province (Hag_1:1; Hag_2:2; Mal_1:8; Ezr_5:3; Ezr_5:6; Neh_2:7; Neh_2:9, and elsewhere); as well as once or twice more generally (1Ki_20:24; Jer_51:23; Jer_51:28). In Dan. it recurs Dan_3:3; Dan_3:27, Dan_6:7.
judges] So Dan_3:3. Aram. ’adargâzar, in all probability the old Pers. andar-zaghar, later Pers. endarzgar, ‘counsel-giver,’ a title which was still in use under the Sassanian kings (Nöldeke, Tabari, p. 462). R.V. marg. ‘chief soothsayers’ implies a very improbable etymology.
treasurers] So Dan_3:3 : Aram. gedâbar. An uncertain word. It may be a textual corruption, or a faulty pronunciation, of gizbâr, ‘treasurer’ (Pehlevi ganzavar, Pers. ganjvar), which is found in Ezr_1:8; Ezr_7:21; it may have arisen by dittography from the following dethâbar[217]; it may be an error for haddâbar (in the plur., גדבריא for הדבריא), the word which occurs in Dan_3:24; Dan_3:27, Dan_4:36, Dan_6:7 (see on Dan_3:24).
[217] It is some support to this view that whereas the Aramaic text has in both Dan_3:2 and Dan_3:3 eight names of officials, the Sept. and Theod. have each only seven: see Lagarde’s lucid exposition of the facts in Agathangelus, p. 157.
counsellers] justices (so Dan_3:3): Aram. dethâbar, from the Old Pers. dâtabara, Pehlevi dâtôbar, Modern Pers. dâwar, properly ‘law-bearer,’ from dât, ‘law,’ and bar, an affix meaning ‘bearer.’ Cf. the βασιλήϊοι δικασταὶ of Hdt. iii. 14, 31, Dan_3:25, vii. 194. This word has been found by Hilprecht (frequently) in the commercial inscriptions belonging to the reigns of Artaxerxes I. and Darius II. (b.c. 465–425, 424–405), excavated recently at Nippur by the expedition organized by the American University of Pennsylvania.
sheriffs] Aram. tiphtâyê; only found besides in Dan_3:3, and of very uncertain meaning. Bevan thinks it may be the mutilated form of some Persian title ending in pat, ‘chief’; and so Behrmann compares the Sanskr. adhipati, which would correspond to an Old Pers. adipati, ‘over-chief’: while Andreas[218] proposes to read דנ for ת, i.e. denpetâyê, ‘chiefs of religion,’ i.e. priestly dignitaries. Lawyers (R.V. marg.) depends upon an improbable connexion with the Arab. ’aftâ, to notify a decision of the law (whence Mufti, a jurisconsult).
[218] In the glossary in Marti’s Gramm. der Bibl.-Aram. Sprache, p. 89.
and all the rulers of the provinces] conceived apparently as subordinate to the ‘satraps,’ and so as forming the class in which Shadrach, Meshach, and Abed-nego were included (Dan_2:49). It has often been asked, where was Daniel? Possibly he is to be regarded as not included in the classes of officials enumerated, on account of his exceptional position at the court (Dan_2:49): but in point of fact the narrative seems to be written without reference to Daniel; so that more probably the question is one which the author did not deem it necessary to answer.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) Sent—i.e., sent heralds, as appears from Dan_3:4. (On…
(2) Sent—i.e., sent heralds, as appears from Dan_3:4. (On the Babylonian officers, see Exc. A.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 2, 3. Then Nebuchadnezzar the king sent to…
Vers. 2, 3. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. The Septuagint is greatly interpolated, "And Nebuchadnezzar, king of kings and ruler (kurieuwn) of the whole inhabited earth (thv oijkoumenhv olhv), sent to gather together all nations, peoples, and tongues, governors and generals, rulers and overseers, executors and those in authority, according to their provinces, and all in the whole inhabited earth, to come to the dedication of the golden image which Nebuchadnezzar the king had set up" The word denoting the "inhabited world" is one used first of the Greek world (Funeral Oration of Demosthenes, Thv oijkomenhv torov, then of the Roman world as distinct from the barbarian (Polybius, 1:4. 6, Tonhv schma); in this latter sense it is used in Luk_2:1. The phrase, "nations. peoples, and tongues," is one that occurs with great frequency in Revelation, and also the above phrase, thv olhv oijkoume. This is an indication of the use made by the Apostle John of this version of Daniel as distinct from the Massoretic text It may also be observed that the phrase, "all in the whole inhabited earth," is placed as equal to "all the rulers of the provinces," which makes it at least possible that a misreading of the original text has occasioned the exaggeration in this particular clause. In the third verse the order is different, and to some extent the names of the officials are different also; satrapai is left out, and turannoi appears in its stead, though not in the same place. Further, there are persons mentioned "great in authority." This variation may be due to an uncertainty in the mind of the translator as to the exact equivalent in Greek for the Aramaic terms. It is to be noted that "the inhabitants of the whole earth" disappear from this repetition. The last editor of the Greek text may have had two renderings before him, and drew from the one the second verse, and from the other the third. Theodotion"s rendering, while in closer agreement with the Massoretic text, yet differs from it to some extent, appearing to make the latter half of ver. 2 explanatory of the former, which contains the more technical designations. In ver. 3 there is a change in the order of the terms, as to some extent a change in the terms. In the Peshitta there are evident traces that the translator had not understood the technical meaning of the terms here used. The list given is "great men of might lords, rulers, Agardaei, Garabdaei, Tarabdaei, Tabathaei, and all the rulers of the province." These mysterious names, that seem those of tribes, have no existence elsewhere. It is singular that these words, if they are in their original shape which they seem certainly, to be and to appearance of Persian origin,were unintelligible to one writing on the Persian frontier at most three centuries after the critical date of Daniel. The Parthian Empire retained much of the Persian character. How was it that words of Persian meaning had disappeared there, and still remained in use, or at least still continued to be intelligible, in Palastine? The probability is that the names have undergone so great change in course of transcription that their original form can no longer be recognized. The Vulgate does not call for remark. The names of these different grades of officials are (as we now have them) some indubitably Persian, as ahashdarpan; others unmistakably Assyrian, sagan pehah; and there are some that have no recognized etymology, as tiphtaye: but there are none that are even plausibly derived from Greek. Yet this class of words is precisely the class where the influence of the language of the military governing nation would be manifest. The fact that while the Massoretic text has eight classes of rulers who are summoned, the Septuagint has only six, throws a suspicion on the whole list. The LXX, however, adds, "all those in the whole earth (pantav touv kata thnhn)," which may be the result of misreading of kol shiltoni medeen-atha, or it may be a rendering of it, referring back to the classes already enumerated (arcontav being understood, omitting the ray). In Theodotion and Jerome there are seven classes. Only in the Peshitta are there the same number of classes as in the Massoretic. The Peshitta has as this first class rabai heela", used in the New Testament, e.g. Luk_22:4, of "chief captains." It is possible that rabuti, or some derivative from it, was in the original text here, and this was changed into the better known sotrap. Sagan does not call for remark; as said above, (Dan_2:48) it is derived from shakun (Assyrian); the Hebrew equivalent appears in Jer_51:23 and Eze_23:6, and elsewhere. Pebah is also Assyrian in origin, also elsewhere used in Scripture. Adargazrayya seems a compound from adar and gazar, "to divide." Furst would make this word mean" astrologers of the god Adar." Professor Bevan would derive it from endarz-gar, a Persian word meaning "counsellor word which was still in use under the Sassanians." That the word had any connection with this is disproved by the fact that in the Peshitta it is rendered Agardaei. If the word in question had survived from the Achaemenids to the Sassanids, its meaning would necessarily be known to the Peshitta translator, whose date held between the periods of these two Persian dynasties. A Persian word of the date of the Achsemenids to have survived to the age of the Sassanids, must have been known in the intervening Parthian period. A similar difficulty occurs in regard to the next word, gedabrayya the Syrian translator has simply transferred it. The simplest interpretation is that it is a variation on gizbarayya, (Ezr_7:21) and means "treasurers," which is still in use in the Syriac of the Peshitta, e.g. 2Ki_10:22. The question is complicated by the fact that the word which occupies the same place in the similar list in ver. 27 is had-dabra When we turn to the Peshitta for that verse, there is another word, raur-bona. The Septuagint, by rendering filoiv, shows that their reading was habereen. All this proves how utterly futile it is to build anything on the presence of late words in Daniel. The presence of early words from the nature of the case, is more significant. Old and unintelligible words would never be inserted in place of new and intelligible, though the reverse process might readily take place: aYrBtD (dethaberayya) is rendered usually "judges," and is generally derived from the Pehlevi; but if td (dath) means a "firman," a "command," or "decree," in Aramaic, then the addition bar in Persian is rendered less certain. Here, again, the Peshitta translator was unaware of the meaning of the word, and renders by the mysterious word tarabdaei. The last class mentioned is the Tiphtae. This term seems to be omitted in the three Western versions at least there are only six names of ranks of rulers given in these versions, and this is a seventh. Of course, it may be that some name earlier in the list is explanatory and added later than the time when these versions were made. The Peshitta has the word Tabathaei, which has all the appearance of a national name. The word Tiphtae assumes in the K"thib a Syriac form, which, as we before remarked, is an indication of the original dialect of the book. Notwithstanding what Professor Bevan has asserted, something may be said for the conjecture that it is connected with afta, "to advise." But in the extreme doubt in which we are in regard to what the text precisely is, it is something like waste of time to do more than chronicle opinions. This feeling of uncertainty is increased by the fact that, as above mentioned, the two lists in the two verses before us do not agree in the three Western versions. The list in ver. 27 purports to be the same as that given here, and differs from it greatly. All that we may assume is that there were assembled different classes of the officials of the Babylonian Empire. The reading should not be medeenatha, "of the provinces;" but medeenta "of the province;" the officials that were assembled were those merely of the province of Babylon. We would maintain this, although the versions are against it, because there would be no difference in the original unpointed text.
Vers. 2-7.
Read full note →
Attempted coercion in religion a failure.
If, with his slender knowledge of God, Nebuchadnezzar supposed that the erection of this colossal statue would be pleasing to God, as a visible expression of the monarch"s allegiance, or would serve to remind men of their religious obligation, so far the deed. would be in itself praiseworthy. But when he proceeded further to compel a rigid conformity to his mode of offering worship, he trenched upon the rights of Deity he invaded the sacred territory of conscience.
I COERCION IN RELIGION PROCEEDS FROM LUST OF POWER, It may, in a few cases, arise from a mistaken idea of personal duty; but if the motive be searched to its source, it will be found to spring from this corrupt fount the lust of power. Nebuchadnezzar, like an Oriental despot, had complete control over the persons, the property, and the lives of his subjects; but this lust for power grew by what it fed on. Like the horseleech, it was ever crying, "Give, give!" He craved to have control over the thoughts, beliefs, and religious acts of his people. He would carry his sceptre, if he might, into the inner realm of conscience, and sway the nations as he pleased. Hence he commanded the attendance and the religious homage of all who held any authority under him, to the end that these might, in their turn, exact a similar obedience from the people. The sovereignty of love is always a boon; the sovereignty of personal will is more or less a bane.
man, proud man! Drest in a little brief authority Plays such fantastic tricks before high heaven, As make the angels weep.
II COERCION IN RELIGION IS A USURPATION OF DIVINE RIGHTS. "The powers that exist are ordained of God," yet only for limited and well-defined ends. Monarchs and judges stand in God"s stead to preserve society from anarchy and injury; but over the interior life over thought and affection and worship they can have no dominion whatever. To bind and to loose men"s beliefs by authority is an impossibility. There is another sceptre before which heart and conscience are constrained to bow. There is another tribunal before which kings and subjects must alike appear. No verdict of acquittal which a human monarch can give will serve as a passport to the favour of the Most High! Every one of the human race must give account "of himself unto God." "To our own Master we stand or fall.
III COERCION IN RELIGION DEGRADES THE TRUE DIGNITY OF RELIGION. True religion is nothing less than the purest love of the human heart pouring itself out, in service or in speech, unto the living God; and if love must ever be spontaneous and free, in order to be love at all, so must be the piety of the human soul. Spontaneity is a necessity in religion. If compulsion be employed, its essence evaporates, its spirit disappears. It degenerates into formality. In the hands of an ambitious monarch, religion becomes a piece of state machinery; it is draggled in the mire of kingcraft. The pomp of state ceremonial scenic splendour, displays of music only degrade Religion, under pretence of doing her homage. The atmosphere in which she most flourishes is not the heated atmosphere of royal palaces, but the atmosphere of tranquil liberty. You may cast (lead metals into moulds, and fashion them into what shape you please; but life refuses to be moulded after the caprice or art of man: it follows laws which are enshrined within itself. You may clip and cut a dead tree into any form you like, but a living tree will soon laugh at all your attempts to give it shape. True religion is the outgrowth of the truest life of the soul. To make it conformable to human law is simply to destroy it.
IV COERCION IN RELIGION MAKES MEN BIGOTS, HYPOCRITES, OR MARTYRS. You will find in every empire, men and women who are ready to yield compliance to royal mandates in the sphere of religion: but these are always persons of slender faith, or persons having no faith at all. Unworthy motives in crowds act upon the mind to induce servile obedience. All the motives which appeal to present advantage, and to self-interest in its lower forms, will be ranged upon that side. To retain official rank, to secure royal favour, to gain emolument, multitudes have always been ready to hide their real opinions or have forbidden convictions to mature in the conscience. They have stultified their manhood, starved their soul, and sold their immortal birthright for a mess of pottage. This has been the effect of coercion upon one class of the community. On another class the effect has been to produce unbelief in all religious truth cold, blank atheism. If religion (say they) can only be propagated by the lash and the sword, it is not worth propagating at all. If the treat God cannot maintain his own authority and rule without the aid of human violence, surely it is best to believe that there is no God! Such is the argument of many whom coercion has hardened and embittered. And on a third class of society the effect of coercion is martyrdom. Men and women who prize truth more than present convenience, who honour God more than they honour men, these firmly decline the mandates of human authority in the sphere of religion. Come what may, they must be obedient to conviction and to conscience. They are bound by a prior obligation to follow the Spirit of truth whithersoever it leads. A voice speaks to them direct from heaven; and, let kings rave and storm as they please, they yield their first deference to the heavenly command. After all, a human king is but a fellow-worm, and it is an ignoble thing to steer our life-course according to the changing whims of pompous princes. And the result of honest resistance to religious tyranny has always been suffering the rack, the flame, the prison, the gibbet. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Then Nebuchadnezzar, the king, sent to gather together the…
Dan_3:2
Then Nebuchadnezzar, the king, sent to gather together the princes, the governors.
Read full note →
Society
Society, the union of the many for the interest of all, seems ever to have been a principal object of Gods care and protection. His providence, in the order of nature, is manifestly directed to gather men together, to bind them to one another by the powerful bonds of mutual responsibility, and by the ineffaceable sentiments of justice and humanity.
In the revealed or written law God has caused religion and society to advance together. He has, in a manner, amalgamated them with each other. In defining our obligations with respect to Himself, He has defined our mutual engagements towards each other. All the precepts of the decalogue tend to the general utility of mankind. The object of the Gospel is to make of all the inhabitants of the world but one single people--of that people but one family; and to imbue that family with but one single aspiration: Holy Father, keep through Thine own name those whom Thou hast given Me, that they may be one as We are. And we may assert of Jesus Christ in reference to Society, what He asserted of Himself in reference to the ancient law, that He did not come to destroy, but to fulfil. In fact, the intercourse which we carry on among ourselves gives birth to four descriptions of duty essential to the happiness of mankind, and to the tranquility of the social condition. Political duties, which are the foundations of society; magisterial duties, which are its security; charitable duties, which are its bonds; conventional duties, which are its elegancies. Now, it is religion alone that enforces and sanctifies those duties, and, therefore, it alone really protects the interests of society. Now, the error of all others prejudicial to society, and nevertheless an error which is very common, is to imagine that the various conditions existing in the world are no more than the result of chance or of necessity--that it is not necessary to refer to Divine wisdom for the explanation of the fact, that our wants once ascertained, it is perfectly natural that we should seek in the industry of others for those resources we cannot discover in ourselves--that this exchange of services has produced that variety of conditions into which society is divided--and that independently of Providence, nature has conferred authority upon the father of a family, strength given rule to kings, adulation created the influence of the great, the public safety suggested the office of the magistrate, luxury and appetite have been the parents of all the elegant arts. Would a father (and this is the title by which He delights to be called) forget his children, and leave their future prospects uncertain and wavering? No; and, therefore, religion displays to us His providence directed to abundantly supplying our wants and even luxuries. And how? Why, by means of that variety of social conditions, of which He alone is the Author. For what other Being than He, who from the discord of the elements called forth the harmony of the universe, could bind together and incorporate so many opposing influences, and direct them towards one only end? What other Being than He, who by means of a few grains of sand arrests the fury of the waves, could discipline so many furious passions, and fix the invisible limits which they cannot pass?
Nevertheless, I cannot deny that there is a specious objection often urged to this fundamental truth; and that is, the great inequality of conditions among mankind. Wherefore, it may be said, wherefore is it that of the same clay are fashioned vessels of honour and vessels of dishonour? Why that immense distance that separates one man from another? Why so many enjoyments and so much liberty on the one hand, and so many privations and so much bondage on the other? Is God an accepter of persons? What do you require Him to do? That He should establish complete equality amongst us? Let us suppose that He has done so, and nosy mark the consequences. We are all equally independent, equally powerful, equally great, equally rich. And now tell us of what advantage would that independence be to us. Should we be competent to supply all our own requirements, and should we have no need to apply to others to assist us in our necessity? Of what advantage would our power be to us? To what use could we apply it? Of what advantage would our grandeur be to us? Would it attract towards us one single particle of homage or of respect? Of what advantage would our riches be to us? how could we employ them? That complete equality once established even, would it last long? Would our ambition continue to be satisfied? Would it patiently endure so many equals? Would it not aspire to domination? And what restraint would be applicable to control it? We should all be rivals, and continually in a state of civil war. That complete equality once established, who amongst us would undertake to cultivate the ground, to supply the most pressing wants, to procure the ordinary necessaries of life? What law, what authority would there be to compel us to do so? We should perish in consequence of our greatness and abundance; we should obtain nothing but worthless superfluities while we were requiring actual food and shelter. In short, to make men all equally fortunate is but another term for rendering them all equally wretched. There must be a head of a state, that the state may escape the infliction of many tyrants; there must be great men, princes and governors, to protect the weak; there must be warriors and captains, to defend the country; there must be magistrates, judges, counsellors, and sheriffs, to prevent injustice, and to punish crime; there must be the rich, the treasurers, to employ labour and to reward it; there must be the poor and needy, that the inconveniences which poverty entails may serve as a spur to indolence and a warning to sloth. Society rests upon these different states as upon buttresses that support it. Now, it would be perfectly superfluous in me to prove to you that labour is the condition on which society exists--that in certain respects even political commotions themselves are less dangerous than apathy and sloth--that happiness consists in the mutual understanding which should exist between various classes, who, acting in concert, and depending upon each other for an interchange of good offices, meet together by different roads which converge towards the same centre. Well, it is religion alone which imparts a true impetus to that activity, by the peculiar stress it lays upon the conscientious discharge of the various social duties--duties so peculiar to each separate condition, that every individual is required personally to fulfil them--so essential, that they will hold the foremost place in the examination, which at the last great day the Sovereign Judge will institute--so indispensable, that their absence implies an absence of piety as well,since without holiness no man shall see the Lord. Does human policy watch as carefully over the interests of society? Does it rise up to protest with equal sternness against those indifferent spectators who reap abundantly in the field wherein they have not sown? Of the vast multitude of men of whom society is composed, how few serve it from other motives than ambition or emolument! The love of glory urges on the former, the thirst of riches influences the latter. Fortunately nature condemns from their very birth the greater number to struggle and to toil. And now observe the distinguishing glory of our holy faith. Not content with enjoining the fulfilment of the various social duties, it sets forth as well the manner in which those duties should be fulfilled. Is it no service to society that religion enjoins that the duties of the state be discharged with intelligence? Abound in knowledge and in all diligence. And who can fail to feel how fatal to the interests of society would be the influence of those in power if destitute of the necessary knowledge? If they be warriors, in spite of their valour and intrepidity, to what dangers would they not expose their country? Or is it no service to society that religion enjoins that the duties of the state be discharged with decorum? Study to be quiet, and to do your own business, and to work with your own hands, that ye may walk honestly towards them that are without. Or does religion confer no benefit on society when it enjoins, that the motive of action when we are serving our fellow-men should be a desire to please God--not slothful in business, fervent in spirit, serving the Lord? No other motive would be pure enough nor noble enough to elevate us above human considerations and our own self-interest. Were Christianity universally practised even there only where it is professed--were all mankind to regulate their conduct by the maxims of the Gospel, and careful to be guided by heavenly motives only; with God over all disposing everything according to His wisdom, regulating everything by His will, animating everything by His Spirit, enriching everything by His liberality, sanctifying everything by His grace, sustaining everything by His power--at the sight of a state of society like this, who would not be tempted to exclaim with Balaam, as he contemplated the camp of Israel, How goodly are thy tents, O Jacob, and thy tabernacles, O Israel? (J. Jessopp, M.A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 3:2 The various classes of people listed here were…
3:2 The various classes of people listed here were all governmental officials.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.