Daniel 7:27
Parallel Verses
English Standard Version
And the kingdom and the dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the saints of the Most High; his kingdom shall be an everlasting kingdom, and all dominions shall serve and obey him.’

King James Bible
And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

American Standard Version
And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High: his kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

Douay-Rheims Bible
And that the kingdom, and power, and the greatness of the kingdom, under the whole heaven, may be given to the people of the saints of the most High: whose kingdom is an everlasting kingdom, and all kings shall serve him, and shall obey him.

English Revised Version
And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High: his kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

Webster's Bible Translation
And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

Daniel 7:27 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Nebuchadnezzar commanded all the chief officers of the kingdom to be present at the solemn dedication of the image. שׁלח, he sent, viz., מלאכים or רצים messengers, 1 Samuel 11:7; 2 Chronicles 30:6, 2 Chronicles 30:10; Esther 3:15. Of the great officers of state, seven classes are named: - 1. אחשׁדּרפּניּא, i.e., administrators of the Khshatra, in Old Pers. dominion, province, and pâvan in Zend., guardians, watchers, in Greek Σατράπης, the chief representatives of the king in the provinces. 2. סגניּא, Hebr. סגנים, from the Old Pers. (although not proved) akana, to command (see under Daniel 2:48), commanders, probably the military chiefs of the provinces. 3. פּחותא, Hebr. פּחה, פחות, also an Old Pers. word, whose etymon and meaning have not yet been established (see under Haggai 1:1), denotes the presidents of the civil government, the guardians of the country; cf. Haggai 1:1, Haggai 1:14; Nehemiah 5:14, Nehemiah 5:18. 4. אדרגּזריּא, chief judges, from the Sem. גזר, to distinguish, and אדר, dignity (cf. אדרמּלך), properly, chief arbitrators, counsellors of the government. 5. גּדבריּא, a word of Aryan origin, from גּדבר, identical with גּזבּר, masters of the treasury, superintendents of the public treasury. 6. דּתבריּא, the Old Pers. dâta-bara, guardians of the law, lawyers (cf. דּת, law). 7. תּפתּיּא, Semitic, from Arab. fty IV to give a just sentence, thus judges in the narrower sense of the word. Finally, all שׁלטני, rulers, i.e., governors of provinces, prefects, who were subordinate to the chief governor, cf. Daniel 2:48-49.

All these officers were summoned "to come (מתא from אתא, with the rejection of the initial )א to the dedication of the image." The objection of v. Leng. and Hitz., that this call would "put a stop to the government of the country," only shows their ignorance of the departments of the state-government, and by no means makes the narrative doubtful. The affairs of the state did not lie so exclusively in the hands of the presidents of the different branches of the government, as that their temporary absence should cause a suspension of all the affairs of government. חנכּה is used of the dedication of a house (Deuteronomy 20:5) as well as of the temple (1 Kings 8:63; 2 Chronicles 7:5; Ezra 6:16), and here undoubtedly denotes an act connected with religious usages, by means of which the image, when the great officers of the kingdom fell down before it, was solemnly consecrated as the symbol of the world-power and (in the heathen sense) of its divine glory. This act is described (Daniel 3:3-7) in so far as the object contemplated rendered it necessary.

When all the great officers of state were assembled, a herald proclaimed that as soon as the sound of the music was heard, all who were present should, on pain of death by being cast into the fire, fall down before the image and offer homage to it; which they all did as soon as the signal was given. The form קאמין, Daniel 3:3, corresponds to the sing. קאם (Daniel 2:31) as it is written in Syr., but is read קימין. The Masoretes substitute for it in the Talm. The common form קימין; cf. Frst, Lehrgb. der aram. Idiom. p. 161, and Luzzatto, Elem. Gram. p. 33. The expression לקבל, Daniel 3:3, and Ezra 4:16, is founded on קבל, the semi-vowel of the preceding sound being absorbed, as in the Syr. l-kebel. On כּרוזא, herald, and on the form לכון, see under Daniel 2:5. אמרין, they say, for "it is said to you." The expression of the passive by means of a plural form of the active used impersonally, either participially or by 3rd pers. perf. plur., is found in Hebr., but is quite common in Chald.; cf. Ewald, Lehr. d. hebr. Spr. 128, b, and Winer, Chald. Gram. 49, 3. The proclamation of the herald refers not only to the officers who were summoned to the festival, but to all who were present, since besides the officers there was certainly present a great crowd of people from all parts of the kingdom, as M. Geier has rightly remarked, so that the assembly consisted of persons of various races and languages. אמּיּא denotes tribes of people, as the Hebr. אמּה, אמּות Genesis 25:16, denotes the several tribes of Ishmael, and Numbers 25:15 the separate tribes of the Midianites, and is thus not so extensive in its import as עמּין, peoples. לשּׁניּא, corresponding to הלּשׁות, Isaiah 66:18, designates (vide Genesis 10:5, Genesis 10:20, Genesis 10:31) communities of men of the same language, and is not a tautology, since the distinctions of nation and of language are in the course of history frequently found. The placing together of the three words denotes all nations, however they may have widely branched off into tribes with different languages, and expresses the sense that no one in the whole kingdom should be exempted from the command. It is a mode of expression (cf. Daniel 3:7, Daniel 3:29, 31[4:1], and Daniel 6:26[25]) specially characterizing the pathetic style of the herald and the official language of the world-kingdom, which Daniel also (Daniel 5:19; Daniel 7:14) makes use of, and which from the latter passage is transferred to the Apocalypse, and by the union of these passages in Daniel with Isaiah 66:18 is increased to ἔθνη (גּוים in Isa.), φυλλαι,́ λαοὶ καὶ γλῶσσαι (Revelation 5:9; Revelation 7:9; Revelation 13:7; Revelation 14:6; Revelation 17:15).

In the same passage זמנא בּהּ, Daniel 3:7 (cf. also Daniel 3:8), is interchanged with בּעדּנא, at the time (Daniel 3:5 and Daniel 3:15); but it is to be distinguished from בּהּ־שׁעתּא, at the same moment, Daniel 3:6 and Daniel 3:15; for שׁעא or שׁעה has in the Bib. Chald. only the meaning instant, moment, cf. Daniel 4:16, Daniel 4:30; Daniel 5:5, and acquires the signification short time, hour, first in the Targ. and Rabbin. In the enumeration also of the six names of the musical instruments with the addition: and all kinds of music, the pompous language of the world-ruler and of the herald of his power is well expressed. Regarding the Greek names of three of these instruments see p. 507. The great delight of the Babylonians in music and stringed instruments appears from Isaiah 14:11 and Psalm 137:3, and is confirmed by the testimony of Herod. i. 191, and Curtius, Daniel 3:3. קרנא, horn, is the far-sounding tuba of the ancients, the קרן or שׁופר of the Hebr.; see under Joshua 6:5. משׁרוקיתא, from שׁרק, to hiss, to whistle, is the reed-flute, translated by the lxx and Theodot. σύριγξ, the shepherd's or Pan's pipes, which consisted of several reeds of different thicknesses and of different lengths bound together, and, according to a Greek tradition (Pollux, iv. 9, 15), was invented by two Medes. קיתתס (according to the Kethiv; but the Keri and the Targ. and Rabbin. give the form קתרס) is the Greek κιθάρα or κίθαρις, harp, for the Greek ending ις becomes ος in the Aramaic, as in many similar cases; cf. Ges. Thes. p. 1215. סבּכא, corresponding to the Greek σαμβύκη, but a Syrian invention, is, according to Athen. iv. p. 175, a four-stringed instrument, having a sharp, clear tone; cf. Ges. Thes. p. 935. פּסנמּרין (in Daniel 3:7 written with a טinstead of תand in Daniel 3:10 and Daniel 3:15 pointed with a Tsere under the )ת is the Greek ψαλτήριον, of which the Greek ending ιον becomes abbreviated in the Aram. into ין (cf. Ges. Thes. p. 1116). The word has no etymology in the Semitic. It was an instrument like a harp, which according to Augustin (on Psalm 33:2 [Psalm 32:2] and Psalm 43:4 [Psalm 42:4) was distinguished from the cithara in this particular, that while the strings of the cithara passed over the sounding-board, those of the psalterium (or organon) were placed under it. Such harps are found on Egyptian (see Rosellini) and also on Assyrian monuments (cf. Layard, Ninev. and Bab., Table xiii. 4). סוּמפּניה, in Daniel 3:10 סיפניה, is not derived from ספן, contignare, but is the Aramaic form of συμφωνία, bag-pipes, which is called in Italy at the present day sampogna, and derives its Greek name from the accord of two pipes placed in the bag; cf. Ges. Thes. p. 941. זמרא signifies, not "song," but musical playing, from reemaz, to play the strings, ψάλλειν; and because the music of the instrument was accompanied with song, it means also the song accompanying the music. The explanation of זמרא by singing stands here in opposition to the זני כּל, since all sorts of songs could only be sung after one another, but the herald speaks of the simultaneous rise of the sound. The limiting of the word also to the playing on a stringed instrument does not fit the context, inasmuch as wind instruments are also named. Plainly in the words זמרא זני כּל all the other instruments not particularly named are comprehended, so that זמרא is to be understood generally of playing on musical instruments. בּהּ־שׁעתּא, in the same instant. The frequent pleonastic use in the later Aramaic of the union of the preposition with a suffix anticipating the following noun, whereby the preposition is frequently repeated before the noun, as e.g., בּדּניּאל בּהּ, Daniel 5:12, cf. Daniel 5:30, has in the Bibl. Chald. generally a certain emphasis, for the pronominal suffix is manifestly used demonstratively, in the sense even this, even that.

Homage was commanded to be shown to the image under the pain of death to those who refused. Since "the dominion of Nebuchadnezzar was founded not by right, but by the might of conquest" (Klief.), and the homage which he commanded to be shown to the image was regarded not only as a proof of subjection under the power of the king, but comprehended in it also the recognition of his gods as the gods of the kingdom, instances of refusal were to be expected. In the demand of the king there was certainly a kind of religious oppression, but by no means, as Bleek, v. Leng., and other critics maintain, a religious persecution, as among heathen rulers Antiochus Epiphanes practised it. For so tolerant was heathenism, that it recognised the gods of the different nations; but all heathen kings required that the nations subdued by them should also recognise the gods of their kingdom, which they held to be more powerful than were the gods of the vanquished nations. A refusal to yield homage to the gods of the kingdom they regarded as an act of hostility against the kingdom and its monarch, while every one might at the same time honour his own national god. This acknowledgement, that the gods of the kingdom were the more powerful, every heathen could grant; and thus Nebuchadnezzar demanded nothing in a religious point of view which every one of his subjects could not yield. To him, therefore, the refusal of the Jews could not but appear as opposition to the greatness of his kingdom. But the Jews, or Israelites, could not do homage to the gods of Nebuchadnezzar without rejecting their faith that Jehovah alone was God, and that besides Him there were no gods. Therefore Nebuchadnezzar practised towards them, without, from his polytheistic standpoint, designing it, an intolerable religious coercion, which, whoever, is fundamentally different from the persecution of Judaism by Antiochus Epiphanes, who forbade the Jews on pain of death to serve their God, and endeavoured utterly to destroy the Jewish religion. - Regarding the structure of the fiery furnace, see under Daniel 3:22.

Daniel 7:27 Parallel Commentaries

Treasury of Scripture Knowledge

the kingdom and.

Daniel 7:14,18,22 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him...

Psalm 149:5-9 Let the saints be joyful in glory: let them sing aloud on their beds...

Isaiah 49:23-26 And kings shall be your nursing fathers, and their queens your nursing mothers...

Isaiah 54:3 For you shall break forth on the right hand and on the left; and your seed shall inherit the Gentiles...

Isaiah 60:11-16 Therefore your gates shall be open continually; they shall not be shut day nor night...

Zephaniah 3:19,20 Behold, at that time I will undo all that afflict you: and I will save her that halts, and gather her that was driven out...

Zechariah 14:9 And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.

Revelation 20:4 And I saw thrones, and they sat on them, and judgment was given to them...

whose kingdom.

Daniel 2:44 And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed...

Daniel 4:34 And at the end of the days I Nebuchadnezzar lifted up my eyes to heaven, and my understanding returned to me...

Psalm 145:13 Your kingdom is an everlasting kingdom, and your dominion endures throughout all generations.

Isaiah 9:7 Of the increase of his government and peace there shall be no end, on the throne of David, and on his kingdom, to order it...

Luke 1:33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

John 12:34 The people answered him, We have heard out of the law that Christ stays for ever: and how say you, The Son of man must be lifted up?...

and all.

Psalm 2:6-12 Yet have I set my king on my holy hill of Zion...

Psalm 22:27 All the ends of the world shall remember and turn to the LORD: and all the kindreds of the nations shall worship before you.

Psalm 72:11 Yes, all kings shall fall down before him: all nations shall serve him.

Psalm 86:9 All nations whom you have made shall come and worship before you, O Lord; and shall glorify your name.

Isaiah 60:12 For the nation and kingdom that will not serve you shall perish; yes, those nations shall be utterly wasted.

Obadiah 1:21 And saviors shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD's.

Revelation 11:15 And the seventh angel sounded; and there were great voices in heaven, saying...

dominions. or, rulers.

Revelation 17:14 These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings...

Revelation 19:16 And he has on his clothing and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

Cross References
Luke 1:33
and he will reign over the house of Jacob forever, and of his kingdom there will be no end."

1 Corinthians 15:24
Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power.

Revelation 11:1
Then I was given a measuring rod like a staff, and I was told, "Rise and measure the temple of God and the altar and those who worship there,

Revelation 11:15
Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying, "The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever."

Revelation 20:4
Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years.

Revelation 22:5
And night will be no more. They will need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever.

Psalm 2:6
"As for me, I have set my King on Zion, my holy hill."

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