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also an Old Pers. word, whose etymon and meaning have not yet been established (see under Hag 1:1), denotes the presidents of the civil government, the guardians of the country; cf. Hag 1:1, Hag 1:14; Neh 5:14, Neh 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. Dan 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 (Deu 20:5) as well as of the temple (1Ki 8:63; 2Ch 7:5; Ezr 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 (Dan 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, Dan 3:3, corresponds to the sing. קאם (Dan 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. Fürst, Lehrgb. der aram. Idiom. p. 161, and Luzzatto, Elem. Gram. p. 33. The expression לקבל, Dan 3:3, and Ezr 4:16, is founded on קבל, the semi-vowel of the preceding sound being absorbed, as in the Syr. lû-kebel. On כּרוזא, herald,