Dissertation 11.
Daniel 3:2
Calvin has very judiciously declined to enter into the signification of each of these officers, as there is great difficulty in ascertaining the exact duties to be assigned to each. The best method of determining this point is to follow up the meaning of the corresponding words in the cognate languages of the East, and to bear in mind the officers of state at present in use. We will here state a few results of our researches, referring the reader for fuller information to Castell’s valuable Lexicon, and Rosenmuller’s and Wintle’s comments, and punctuating the words after the best foreign scholars.
אחשדרפניא, achas-dar-penaja, is derived from the Persian by both Castell and Rosenmuller; its meaning is majestatis janitores. Wintle translates correctly satraps.
סגניא signaja, is also Persian; Rosenmuller renders it supremus præfectus, and Wintle, “senators,” implying a viceroy of the first rank.
פחותא, pach-vatha, is clearly equivalent to the Oriental “pasha.”
אדרגזדיא, adar-gaz-raja, the Septuagint translates by “consuls,” and Theodotion and Jerome by “leaders,” and Wintle by “judges.”
גדבריא, gedab-raja, is commonly rendered “treasurers.”
דתבריא, dethab-raja, signifies the superior officers of the law.
תפתיא, tiph-taya, is clearly connected with the Turkish word mufti, who is the chief religious officer of the Mohamedan faith.
שלטני, sil-tonei, a general expression for “governors” Joseph Jacchiades has explained it fully in his Chaldee paraphrase.
Poole’s Synopsis may also be consulted with advantage. Oecolampadius departs here from his usual custom, by entering into the criticism of these words, and quoting Rabbi Saadias, the Septuagint, and the Chaldee paraphrasts.
The Musical Instruments
Dissertation 12.
Daniel 3:5
It is not possible to define, as Calvin reminds us, what these instruments were. Researches have been made into the etymology of the Chaldee words, and a comparison instituted between the properties implied and those of modern use and construction. Travelers in the East have compared the music of the present day with that recorded in this verse. A similarity, too, has been pointed out between the instruments of the Syrians and Greeks. As no practical advantage can arise from quoting the conjectures of various writers, we simply refer to Wintle and Rosenmuller in loc., where some interesting information is given in extenso. Poole’s Synopsis also supplies much verbal criticism. Oecolampadius passes by altogether any explanation of these instruments, but makes some very appropriate practical comments. True religious worship, he justly observes, does not need this variety of external incentive; a pure conscience with trust in God and obedience to his laws is the best music in his eyes, while he applauds Plato’s description of the best music which a soul can offer to its Creator. Antichrist, he asserts, delights in such outward and sensual gratification’s, while the advanced Christian worships in spirit, calmly, quietly, and inwardly. True religion is thus the antagonist of all outward and idolatrous service; it is not prompted by fear nor promoted by a tyrant’s command, but requiring no visible parade of instrumental minstrelsy, it worships with a cheerful heart and a free and buoyant spirit, inspired by the hope of everlasting life through the promises of God in Christ. This sentiment, although 300 years old, is worthy of the Reformer who uttered and maintained it.
The Son of God
Dissertation 13.
Daniel 3:25
This translation of the Chaldee words לבר אלהין, leber-alehin, in our version is liable to mistake. Wintle has more correctly rendered them “a son of a god.” It was far more likely that the heathen king would express his astonishment in this way than allude to what he could not comprehend, the appearance of the Logos in human form. Calvin correctly states it to be “one of the angels.” Angels are called in Scripture, says Wells, sons of God, as in Job 1:6, and Job 38:7. “Some angelic appearance” is the correct comment of Wintle. Jerome takes it as a type of Christ descending into Hades, and Munter asserts it to be our Lord himself. Wells neither affirms nor denies this view, which has been held by a number of commentators who consider that the Logos appeared in human form on several occasions during patriarchal and Ante-Messianic times. Justin Martyr makes the same assertion when describing the pre-existence of the Logos to his philosophic persecutors. Willet leans to this view, after summing up a variety of opinions from able writers. Some of his reflections on the general narrative are edifying; but his discussion on the nature of angels is fancifully unprofitable, and his ignorance of natural science is singularly displayed in his treatment of the ordinary and extraordinary action of fire. Rosenmuller translates, “like a son of the gods,” that is an angel, and the writers quoted by Poole come to the same conclusion; but Oecolampadius, thinks the appearance to be that of Immanuel himself, and refers to other instances of his being visible to Abraham, Jacob, and Moses. He fortifies his view by quotations from Chrysostom, Apollinarius, and other ecclesiastical authorities.
A Watcher
Dissertation 14.
Daniel 4:13
This is the correct rendering of the word עיר, gnir, but it has been conjectured that its meaning is the same as ציר, tzir, being the Chaldee word for “a messenger.” Jerome ingeniously conjectures it to be the same as the Greek word Iris, the messenger of heaven. In Job 36:30, the Hebrew is איר, air, where Origen reads Irin according to Archbishop Seeker. Willet replies to the question “why the angels are called watchmen,” and quotes Calvin’s reason with approbation. Rosenmuller approves of Jerome’s conjecture, and adduces Hom. Odys., lib. 18:5, in confirmation of it. He takes “the watcher and holy one” as a hendia-dys, reminding us that in Job 15:15, angels are called “holy ones” by the figure autonomasia. The Scholia of the Alexandrine Codex interpret the word eir, as equivalent to angel, and Isidorus Pelusiota, according to Rosenmuller, (Ep. 177, lib. 2,) considers the word to refer to the chief of angels. The Syrians in their hymns join watchers with angels as rejoicing over converted sinners, according to the learned editors of the Chisian Codex, page 127, edit. Rom. See also Critica Sacra, volume 7, edit. Frcof. The view of Oecolampadius is similar to those already expressed, but he takes the word “watcher” in the sense of an exciter or herald of divine punishment. R. Saadias supposes a terrible destroyer to be intended.