1:17-21 Daniel and his fellows kept to their religion; and God rewarded them with eminence in learning. Pious young persons should endeavour to do better than their fellows in useful things; not for the praise of man, but for the honour of the gospel, and that they may be qualified for usefulness. And it is well for a country, and for the honour of a prince, when he is able to judge who are best fitted to serve him, and prefers them on that account. Let young men steadily attend to this chapter; and let all remember that God will honour those who honour him, but those who despise him shall be lightly esteemed.

Verse 20. - And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. The Septuagint rendering here has a considerable addition, which really means, as it seems to us, the coalescence of two readings. It reads thus: "And in all learning (λόγῳ, a literal rendering of דָבָר, dabhar, 'a word' or 'thing'), and knowledge and education (παιδείᾳ) whatsoever the king asked of them, he found them ten times wiser than all the wise and learned men in all his kingdom." Thus far the verse is a rendering, almost slavishly close, of the Massoretic text; while the translator has recognized that the sentence is incomplete as it stands, and has inserted σοφωτέρους, and translated עַל (al) by ὑπὲρ. But the translation proceeds, "And the king honoured them, and appointed them rulers." This seems to have been due to a various reading. The sentence here translated was probably, in an old recension of the text, all that stood here, and some scribe, finding it, inserted it here to complete the sentence. The translation, however, proceeds yet further, "And constituted (ἀνεδείξεν) them wiser than all those of his in affairs in all his land and in his kingdom." This sentence has all the appearance of an attempt to render into Greek a piece of Hebrew that the translator imperfectly understood. As we find that ἀναδείκνυμι, represents occasionally הודע, and as the Syriac vav and the old Hebrew ע were almost identical in shape, יֹדע (yod'a,) might be read as ידוה evidently the translator has read חכמים (hacmeem) instead of חַרְטֻמִים (hartummeem), and has transferred the 'al col from before hartummeem to before the next word, which seems to have read, not 'ashshapheem, but hartzo, the relative seems to have been omitted, and the second col, "all." This great variety of reading suggests suspicions of the verse altogether, which the content of the verse rather strengthens. Theodotion is in strict agreement with the Massoretic text. The Peshitta also is at one with it in this, but these are late compared with the Septuagint. It has been tea,sued that the Book of Daniel is a story modelled on the history of Joseph, and the presence of harlummeem here is regarded as a proof of this quasi Egyptian origin (see Genesis 41:8; Exodus 7:11, etc.). One thing is clear, that the word - whatever it was - was unknown in Alexandria, where this translation was made; hartummeern, as occurring in the Pentateuch, the earliest part of the Old Testament translated, was certain to be known: how did the word here happen not to be known? We can understand the phenomenon if some word, probably of Babylonian origin, and unknown in Egypt and Palestine, occupied the place and was modified into a more intelligible shape by being turned into hartummeem. As the verse stands, hartummeem is grammatically placed in apposition to the following word, 'ashshapheem, as there is no conjunction to unite the two words. It is acknowledged by Professor Bevan that the latter word has an Assyrian origin; it is not inconceivable that hartummeem is really the explanatory word, though the arrangement of the words is decidedly against this view. It is to be observed here that 'ashshapheem has been naturalized in Eastern Aramaic, but has not found a lodgment in Western, save in Daniel. We cannot help feeling a little suspicion of the authenticity of this verse. This phrase, "ten times better," has all the look of that exaggeration which became the prevailing vice of later Judaism. As we have indicated, the variations in regard to the precise reading deepen this suspicion. If, however, the reference here is really to Daniel's revelation to the king of his dream, then the statement in the text is less objectionable. This was such a marvellous feat, and one that so put Daniel boys all the wise men of Babylon, that the language of the verse before us is rather rhetorical than exaggerated.

And in all matters of wisdom and understanding that the king inquired of them,.... At the time of their examination before him, when he put questions to them, which they gave a ready, pertinent, and solid answer to: and afterwards, when he had occasion to consult them on any affair,

he found them ten times, or ten hands (g) better than all the magicians and astrologers that were in all his realm; than all the magi and sophies, the enchanters, diviners, soothsayers, and such who pretended to judicial astrology, and to judge of and foretell things by the position of the stars; these young men were able to give more pertinent answers to questions put to them, and better advice and counsel when asked of them, than all the persons before described, throughout the king's dominions.

(g) "decem manibus", Montanus.

20. ten times—literally, "ten hands."

magicians—properly, "sacred scribes, skilled in the sacred writings, a class of Egyptian priests" [Gesenius]; from a Hebrew root, "a pen." The word in our English Version, "magicians," comes from mag, that is, "a priest." The Magi formed one of the six divisions of the Medes.

astrologers—Hebrew, "enchanters," from a root, "to conceal," pactisers of the occult arts.

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