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Text -- Daniel 6:8 (NET)

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Context
6:8 Now let the king issue a written interdict so that it cannot be altered, according to the law of the Medes and Persians, which cannot be changed.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Medes the inhabitants of Media, a region south and southwest of the Caspian Sea in the Zagros mountains,a people and a nation
 · Persian citizen(s) of Persia


Dictionary Themes and Topics: Temptation | Signet | Politics | Persia | Persecution | PERSIANS | Media | Malice | MEDES, MEDIA | Lion | King | Indictments | God | Faith | Diplomacy | Darius | Daniel | Conspiracy | Civil Service | Babylon | more
Table of Contents

Word/Phrase Notes
JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Haydock , Gill

Verse Notes / Footnotes
NET Notes

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

JFB: Dan 6:8 - -- Or, "interdict."

Or, "interdict."

JFB: Dan 6:8 - -- (Est 1:19; Est 8:8). This immutability of the king's commands was peculiar to the Medes and Persians: it was due to their regarding him infallible as...

(Est 1:19; Est 8:8). This immutability of the king's commands was peculiar to the Medes and Persians: it was due to their regarding him infallible as the representative of Ormuzd; it was not so among the Babylonians.

JFB: Dan 6:8 - -- The order of the names is an undesigned mark of genuineness. Cyrus the Persian reigned subordinate to Darius the Mede as to dignity, though exercising...

The order of the names is an undesigned mark of genuineness. Cyrus the Persian reigned subordinate to Darius the Mede as to dignity, though exercising more real power. After Darius' death, the order is "the Persians and Medes" (Est 1:14, Est 1:19, &c.).

Clarke: Dan 6:8 - -- According to the law of the Medes and Persians - I do not think that this is to be understood so as to imply that whatever laws or ordinances the Me...

According to the law of the Medes and Persians - I do not think that this is to be understood so as to imply that whatever laws or ordinances the Medes or Persians once enacted, they never changed them. This would argue extreme folly in legislators in any country. Nothing more appears to be meant than that the decree should be enacted, written, and registered, according to the legal forms among the Medes and Persians; and this one to be made absolute for thirty days. The laws were such among this people, that, when once passed with the usual formalities, the king could not change them at his own will. This is the utmost that can be meant by the law of the Medes and Persians that could not be changed.

Calvin: Dan 6:8 - -- Here, as I have said, it is sufficiently apparent how inclined to fallacies are the minds of kings when they think they can benefit themselves and in...

Here, as I have said, it is sufficiently apparent how inclined to fallacies are the minds of kings when they think they can benefit themselves and increase their own dignity. For the king did not dispute long with his nobles but subscribed the edict; for he thought it might prove useful to himself and his successors: if he found the Chaldeans obedient to himself and rather prepared to deny the existence of every god than to refuse whatever he commanded! As to the use of the word, some, translate אסרא , asra, by “writing,” deriving it from “ to cut in, ” as we know that all laws were formerly graven on tablets of brass; but I interpret it more simply of their seeking from the king a signature of the writing, that is, he was to sign the edict after it was written. Which cannot be changed, they say — meaning, the edict is unchangeable and inviolable, according to the law of the Medes and Persians, which does not pass away — that is, which does not vanish, as also Christ says, Heaven and earth shall pass away, but my words shall not pass away, or shall never become vain. (Mat 24:35; Mar 13:31.) As to his joining the Medes with the Persians, this arises from what we said before, since Cyrus and Darius reigned in common as colleagues. Greater dignity was granted to Darius, while the power was in the hands of Cyrus; besides, without controversy, his sons were heirs of either kingdom and of the Monarchy of the East, unless when they began to make war on each other. When they say, the law of the Medes and Persians is immutable, this is worthy of praise in laws, and sanctions their authority; thus they are strong and obtain their full effect. When laws are variable, many are necessarily injured, and no private interest is stable unless the law be without variation; besides, when there is a liberty of changing laws, license succeeds in place of justice. For those who possess the supreme power, if corrupted by gifts, promulgate first one edict and then another. Thus justice cannot flourish where change in the laws allows of so much license. But, at the same time, kings ought prudently to consider lest they promulgate any edict or law without grave and mature deliberation; and secondly, kings ought to be careful lest they be counteracted by cunning and artful plots, to which they are often liable. Hence, constancy is praiseworthy in kings and their edicts, if only they are preceded by prudence and equity. But we shall immediately see how foolishly kings affect the fame of consistency, and how their obstinacy utterly perverts justice. But we shall see this directly in its own place. It follows:

TSK: Dan 6:8 - -- establish : Est 3:12, Est 8:10; Isa 10:1 according : Dan 6:12, Dan 6:15; Est 1:19, Est 8:3 altereth not : Chal, passeth not, Mat 24:35

establish : Est 3:12, Est 8:10; Isa 10:1

according : Dan 6:12, Dan 6:15; Est 1:19, Est 8:3

altereth not : Chal, passeth not, Mat 24:35

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Dan 6:8-9 - -- Now, O king, establish the decree - Ordain, enact, confirm it. And sign the writing - An act necessary to make it the law of the realm. ...

Now, O king, establish the decree - Ordain, enact, confirm it.

And sign the writing - An act necessary to make it the law of the realm.

That it be not changed - That, having the sign-manual of the sovereign, it might be so confirmed that it could not be changed. With that sign it became so established, it seems, that even the sovereign himself could not change it.

According to the law of the Medes and Persians, which altereth not - Margin, Passeth. Which does not pass away; which is not abrogated. A similar fact in regard to a law of the Medes and Persians is mentioned in Esther viii., in which the king was unable to recall an order which had been given for the massacre of the Jews, and in which he attempted only to counteract it as far as possible by putting the Jews on their guard, and allowing them to defend themselves. Diodorus Siculus (lib. iv.) refers to this custom where he says that Darius, the last king of Persia, would have pardoned Charidemus after he was condemned to death, but could not reverse what the law had passed against him. - Lowth. "When the king of Persia,"says Montesquieu (Spirit of Laws, as quoted by Rosenmuller, Morgenland, in loc .), "has condemned any one to death, no one dares speak to him to make intercession for him. Were he even drunk when the crime was committed, or were he insane, the command must nevertheless be executed, for the law cannot be countermanded, and the laws cannot contradict themselves. This sentiment prevails throughout Persia."It may seem singular that such a custom prevailed, and that the king, who was the fountain of law, and whose will was law, could not change a statute at his pleasure.

But this custom grew out of the opinions which prevailed in the East in regard to the monarch. His will was absolute, and it was a part of the system which prevailed then to exalt the monarch, and leave the impression on the mind of the people that he was more than a man - that he was infallible, and could not err. Nothing was better adapted to keep up that impression than an established principle of this kind - that a law once ordained could not be repealed or changed. To do this would be a practical acknowledgment that there was a defect in the law; that there was a want of wisdom in ordaining it; that all the circumstances were not foreseen; and that the king was liable to be deceived and to err. With all the disadvantages attending such a custom, it was judged better to maintain it than to allow that the monarch could err, and hence, when a law was ordained it became fixed and unchanging.

Even the king himself could not alter it, and, whatever might be the consequences, it was to be executed. It is evident, however, that such a custom might have some advantages. It would serve to prevent hasty legislation, and to give stability to the government by its being known what the laws were, thus avoiding the evils which result when they are frequently changed. It is often preferable to have permanent laws, though not the best that could be framed, than those which would be better, if there were no stability. There is only one Being, however, whose laws can be safely unchanging - and that is God, for his laws are formed with a full knowledge of all the relations of things, and of their bearing on all future circumstances and times. It serves to confirm the statement here made respecting the ancient custom in Media and Persia, that the same idea of the inviolability of the royal word has remained, in a mitigated form, to modern times.

A remarkable example of this is related by Sir John Malcolm, of Aga Mohammed Khan, the last but one of the Persian kings. After alluding to the present case, and that in Esther, he observes, "The character of the power of the king of Persia has undergone no change. The late king, Aga Mohammed Khan, when encamped near Shiraz, said that he would not move until the snow was off the mountains in the vicinity of his camp. The season proved severe, and the snow remained longer than was expected; the army began to suffer distress and sickness, but the king said while the snow remained upon the mountain, he would not move; and his word was as law, and could not be broken. A multitude of laborers were collected and sent to remove the snow; their efforts, and a few fine days, cleared the mountains, and Aga Mohammed Khan marched."- History of Persia, i. 268, quoted in the Pict. Bible, in loc .

Haydock: Dan 6:8 - -- It, when it is confirmed both by the king and his nobility. (Esther viii. 8.)

It, when it is confirmed both by the king and his nobility. (Esther viii. 8.)

Gill: Dan 6:8 - -- Now, O king, establish the decree, and sign the writing,.... For they had not only agreed upon it among themselves what to propose, as to the substanc...

Now, O king, establish the decree, and sign the writing,.... For they had not only agreed upon it among themselves what to propose, as to the substance of it; but they had drawn it up in writing, ready to be signed, which they urge to have done immediately:

that it be not changed, according to the law of the Medes and Persians, which altereth not; when once signed by the king: mention being made of both the Medes and Persians, shows that these two nations were now united in one government; that Darius and Cyrus were partners in the empire; and it is easy to account for it why the Medes are mentioned first; because Darius was the Mede, and Cyrus the Persian; the one the uncle, the other the nephew; but afterwards, when a Persian only was on the throne, then the Persian is mentioned first, Est 1:19.

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Commentary -- Verse Notes / Footnotes

NET Notes: Dan 6:8 Or “removed.”

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Commentary -- Verse Range Notes

TSK Synopsis: Dan 6:1-28 - --1 Daniel is made chief of the presidents.4 They, conspiring against him, obtain an idolatrous decree.10 Daniel, accused of the breach thereof, is cast...

MHCC: Dan 6:6-10 - --To forbid prayer for thirty days, is, for so long, to rob God of all the tribute he has from man, and to rob man of all the comfort he has in God. Doe...

Matthew Henry: Dan 6:6-10 - -- Daniel's adversaries could have no advantage against him from any law now in being; they therefore contrive a new law, by which they hope to ensnare...

Keil-Delitzsch: Dan 6:1-10 - -- (5:31-6:9) Transference of the kingdom to Darius the Mede; appointment of the regency; envy of the satraps against Daniel, and their attempt to des...

Constable: Dan 2:1--7:28 - --II. The Times of the Gentiles: God's program for the world chs. 2--7 Daniel wrote 2:4b-7:28 in the Aramaic langu...

Constable: Dan 6:3-8 - --2. The conspiracy against Daniel 6:4-9 6:4 The text does not say why the other officials wanted to get rid of Daniel. Perhaps his integrity made it di...

Guzik: Dan 6:1-28 - --Daniel 6 - In the Lion's Den This has long been a beloved Bible story - and no wonder. There are so many dramatic features in this story - the jealous...

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Introduction / Outline

JFB: Daniel (Book Introduction) DANIEL, that is, "God is my judge"; probably of the blood royal (compare Dan 1:3, with 1Ch 3:1, where a son of David is named so). Jerusalem may have ...

JFB: Daniel (Outline) THE BABYLONIAN CAPTIVITY BEGINS; DANIEL'S EDUCATION AT BABYLON, &C. (Dan. 1:1-21) NEBUCHADNEZZAR'S DREAM: DANIEL'S INTERPRETATION OF IT, AND ADVANCEM...

TSK: Daniel 6 (Chapter Introduction) Overview Dan 6:1, Daniel is made chief of the presidents; Dan 6:4, They, conspiring against him, obtain an idolatrous decree; Dan 6:10, Daniel, ac...

Poole: Daniel (Book Introduction) BOOK OF DANIEL THE ARGUMENT IN Daniel and his prophecy, observe these things for the better understanding of this book, and the mind of God in it...

Poole: Daniel 6 (Chapter Introduction) CHAPTER 6 Daniel is made chief of the presidents and princes of the realm, Dan 6:1-3 . They conspire against him, and obtain an insnaring decree, D...

MHCC: Daniel (Book Introduction) Daniel was of noble birth, if not one of the royal family of Judah. He was carried captive to Babylon in the fourth year of Jehoiachin, B. C. 606, whe...

MHCC: Daniel 6 (Chapter Introduction) (Dan 6:1-5) The malice of Daniel's enemies. (Dan 6:6-10) His constancy in prayer. (Dan 6:11-17) He is cast into the lion's den. (Dan 6:18-24) His m...

Matthew Henry: Daniel (Book Introduction) An Exposition, with Practical Observations, of The Book of the Prophet Daniel The book of Ezekiel left the affairs of Jerusalem under a doleful aspect...

Matthew Henry: Daniel 6 (Chapter Introduction) Daniel does not give a continued history of the reigns in which he lived, nor of the state-affairs of the kingdoms of Chaldea and Persia, though he...

Constable: Daniel (Book Introduction) Introduction Background In 605 B.C. Prince Nebuchadnezzar led the Babylonian army of h...

Constable: Daniel (Outline) Outline I. The character of Daniel ch. 1 A. Historical background 1:1-2 ...

Constable: Daniel Daniel Bibliography Albright, William F. From Stone Age to Christianity. 2nd ed. New York: Doubleday Press, Anc...

Haydock: Daniel (Book Introduction) THE PROPHECY OF DANIEL. INTRODUCTION. DANIEL, whose name signifies "the judgment of God," was of the royal blood of the kings of Juda, and one o...

Gill: Daniel (Book Introduction) INTRODUCTION TO DANIEL This book is called, in the Vulgate Latin version, "the Prophecy of Daniel"; and in the Syriac and Arabic versions "the Prop...

Gill: Daniel 6 (Chapter Introduction) INTRODUCTION TO DANIEL 6 This chapter gives an account of Daniel's being cast into the den of lions, and the causes of it, and the steps leading to...

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