Daniel 6:6
Parallel Verses
English Standard Version
Then these high officials and satraps came by agreement to the king and said to him, “O King Darius, live forever!

King James Bible
Then these presidents and princes assembled together to the king, and said thus unto him, King Darius, live for ever.

American Standard Version
Then these presidents and satraps assembled together to the king, and said thus unto him, King Darius, live for ever.

Douay-Rheims Bible
Then the princes, and the governors craftily suggested to the king, and spoke thus unto him: King Darius, live for ever:

English Revised Version
Then these presidents and satraps assembled together to the king, and said thus unto him, King Darius, live for ever.

Webster's Bible Translation
Then these presidents and princes assembled to the king, and said thus to him, King Darius, live for ever.

Daniel 6:6 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

The meaning of the king's answer shapes itself differently according to the different explanations given of the words אזדּא מנּי מלּתה. The word אזדּא drow eh, which occurs only again in the same phrase in Daniel 2:8, is regarded, in accordance with the translations of Theodot., ὁ λόγος ἀπ ̓ἐμοῦ ἀπέστη, and of the Vulg., "sermo recessit a me," as a verb, and as of like meaning with עזל, "to go away or depart," and is therefore rendered by M. Geier, Berth., and others in the sense, "the dream has escaped from me;" but Ges. Hv., and many older interpreters translate it, on the contrary, "the command is gone out from me." But without taking into account that the punctuation of the word אזדּא is not at all that of a verb, for this form can neither be a particip. nor the 3rd pers. pret. fem., no acknowledgment of the dream's having escaped from him is made; for such a statement would contradict what was said at Daniel 2:3, and would not altogether agree with the statement of Daniel 2:8. מלּתה is not the dream. Besides, the supposition that אזד is equivalent to אזל, to go away, depart, is not tenable. The change of the לinto דis extremely rare in the Semitic, and is not to be assumed in the word אזל, since Daniel himself uses אזל אזל, Daniel 2:17, Daniel 2:24; Daniel 6:19-20, and also Ezra; Ezra 4:23; Ezra 5:8, Ezra 5:15. Moreover אזל has not the meaning of יצא, to go out, to take one's departure, but corresponds with the Hebr. הלך .rbe, to go. Therefore Winer, Hengst., Ibn Esr. Aben Ezra, Saad., and other rabbis interpret the word as meaning firmus: "the word stands firm;" cf. Daniel 6:13 (12), מלּתא יצּיבה ("the thing is true"). This interpretation is justified by the actual import of the words, as it also agrees with Daniel 2:8; but it does not accord with Daniel 2:5. Here (in Daniel 2:5) the declaration of the certainty of the king's word was superfluous, because all the royal commands were unchangeable. For this reason also the meaning σπουδαιῶς, studiously, earnestly, as Hitz., by a fanciful reference to the Persian, whence he has derived it, has explained it, is to be rejected. Much more satisfactory is the derivation from the Old Persian word found on inscriptions, âzanda, "science," "that which is known," given by Delitzsch (Herz.'s Realenc. iii. p. 274), and adopted by Kran. and Klief.

(Note: In regard to the explanation of the word אזדּא as given above, it is, however, to be remarked that it is not confirmed, and Delitzsch has for the present given it up, because-as he has informed me-the word azdâ, which appears once in the large inscription of Behistan (Bisutun) and twice in the inscription of Nakhschi-Rustam, is of uncertain reading and meaning. Spiegel explains it "unknown," from zan, to know, and a privativum.)

Accordingly Klief. thus interprets the phrase: "let the word from me be known," "be it known to you;" which is more suitable obviously than that of Kran.: "the command is, so far as regards me, made public." For the king now for the first time distinctly and definitely says that he wishes not only to hear from the wise men the interpretation, but also the dream itself, and declares the punishment that shall visit them in the event of their not being able to comply. הדּמין עבד, μέλη ποιεῖν, 2 Macc. 1:16, lxx in Daniel 3:39, διαμελίζεσθαι, to cut in pieces, a punishment that was common among the Babylonians (Daniel 3:39, cf. Ezekiel 16:40), and also among the Israelites in the case of prisoners of war (cf. 1 Samuel 15:33). It is not, however, to be confounded with the barbarous custom which was common among the Persians, of mangling particular limbs. נולי, in Ezra 6:11 נולוּ, dunghill, sink. The changing of their houses into dunghills is not to be regarded as meaning that the house built of clay would be torn down, and then dissolved by the rain and storm into a heap of mud, but is to be interpreted according to 2 Kings 10:27, where the temple of Baal is spoken of as having been broken down and converted into private closets; cf. Hv. in loco. The Keri תּתעבּדוּן without the Dagesh in בmight stand as the Kethiv for Ithpaal, but is apparently the Ithpeal, as at Daniel 3:29; Ezra 6:11. As to בּתּיכון, it is to be remarked that Daniel uses only the suffix forms כון and הון, while with Ezra כם and כן are interchanged (see above, p. 515), which are found in the language of the Targums and might be regarded as Hebraisms, while the forms כון and הון are peculiar to the Syriac and the Samaritan dialects. This distinction does not prove that the Aramaic of Daniel belongs to a period later than that of Ezra (Hitz., v. Leng.), but only that Daniel preserves more faithfully the familiar Babylonian form of the Aramaic than does the Jewish scribe Ezra.

Daniel 6:6 Parallel Commentaries

Treasury of Scripture Knowledge

assembled together. or, came tumultuously.

Daniel 6:11 Then these men assembled, and found Daniel praying and making supplication before his God.

Psalm 56:6 They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul.

Psalm 62:3 How long will you imagine mischief against a man? you shall be slain all of you: as a bowing wall shall you be...

Psalm 64:2-6 Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity...

Matthew 27:23-25 And the governor said, Why, what evil has he done? But they cried out the more, saying, Let him be crucified...

Luke 23:23-25 And they were instant with loud voices, requiring that he might be crucified...

Acts 22:22,23 And they gave him audience to this word, and then lifted up their voices, and said, Away with such a fellow from the earth...


Daniel 6:21 Then said Daniel to the king, O king, live for ever.

Daniel 2:4 Then spoke the Chaldeans to the king in Syriack, O king, live for ever: tell your servants the dream...

Daniel 3:9 They spoke and said to the king Nebuchadnezzar, O king, live for ever.

Daniel 5:10 Now the queen by reason of the words of the king and his lords came into the banquet house: and the queen spoke and said, O king...

Nehemiah 2:3 And said to the king, Let the king live for ever: why should not my countenance be sad, when the city...

Acts 24:2 And when he was called forth, Tertullus began to accuse him, saying, Seeing that by you we enjoy great quietness...

Cross References
Nehemiah 2:3
I said to the king, "Let the king live forever! Why should not my face be sad, when the city, the place of my fathers' graves, lies in ruins, and its gates have been destroyed by fire?"

Daniel 2:4
Then the Chaldeans said to the king in Aramaic, "O king, live forever! Tell your servants the dream, and we will show the interpretation."

Daniel 3:9
They declared to King Nebuchadnezzar, "O king, live forever!

Daniel 5:10
The queen, because of the words of the king and his lords, came into the banqueting hall, and the queen declared, "O king, live forever! Let not your thoughts alarm you or your color change.

Daniel 6:11
Then these men came by agreement and found Daniel making petition and plea before his God.

Daniel 6:21
Then Daniel said to the king, "O king, live forever!

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