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, Daniel 3:2, the naming of the סגניּא before the אחשׁדּרפּניּא, satraps) (which in Daniel 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. Isaiah 20:1; Isaiah 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). Daniel 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 (Daniel 6:13), בּעוּתהּ בּעא, directing his prayer, shows. The word ואנשׁ does not prove the contrary, for the heathen prayed also to men (cf. Daniel 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 11:24 Parallel Commentaries

peaceably even upon the fattest. or, into the peaceable and fat, etc. he shall scatter.

Judges 9:4 And they gave him three score and ten pieces of silver out of the house of Baalberith, with which Abimelech hired vain and light persons...

Proverbs 17:8 A gift is as a precious stone in the eyes of him that has it: wherever it turns, it prospers.

Proverbs 19:6 Many will entreat the favor of the prince: and every man is a friend to him that gives gifts.

forecast his devices. Heb. think his thoughts.

Daniel 7:25 And he shall speak great words against the most High, and shall wear out the saints of the most High...

Proverbs 23:7 For as he thinks in his heart, so is he: Eat and drink, said he to you; but his heart is not with you.

Ezekiel 38:10 Thus said the Lord GOD; It shall also come to pass, that at the same time shall things come into your mind...

Matthew 9:4 And Jesus knowing their thoughts said, Why think you evil in your hearts?