It pleased Darius to set over the kingdom an hundred and twenty princes. which should be over the whole kingdom; and over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. The variations from the Massoretic text in the Septuagint are, in regard to the verses before us, very considerable. It assumes the last verse of the preceding chapter, and begins, "And he set up a hundred and twenty and seven satraps over all his kingdom. And over them he set three men as presidents ( ἡγουμένους), and Daniel was one of the three men [and had authority over all men in the kingdom. And Daniel was clothed in purple, and was great and honourable ( ἔνδοξος) before Darius the king, because he was honourable ( ἔνδοξος) and understanding and prudent, and there was an holy spirit in him, and he prospered in the affairs of the kingdom which he did]. Then the king thought ( ἐβουλεύσατο) to place Daniel over all his kingdom [(and the two men who stood with him and the hundred and twenty-seven satraps) when the king thought to place Daniel over his whole kingdom]." The passages within brackets, we think, are additions to amplify the description, and to connect it with the honor given Daniel by Belshazzar. The bracketed parts are easily separable from the rest, and then what remains forms a continuous narrative. Theodotion differs, though slightly, from the Massoretic text, Darius "set ( κατεστήσεν) Daniel over the kingdom"—did not merely take counsel to do it. The Peshitta agrees also very closely with the Massoretic, only the word for "princes" is not, as in the Massoretic text, aḥashdarpnayya', but rabu ḥeel. This is the common rendering in the Peshitta of this word, and points to the Massoretic term being an adaptation. the use of the word "satrap" here has led to the idea that this is derived from the hundred and twenty-seven provinces (Esther 1:1). This identification is supported certainly by the LXX; which gives a hundred and twenty-seven as the number of the satraps set up by Darius. Josephus, it may be noted ('Ant., ' 10.11.4), mentions the satrapies as three hundred and sixty—a reading that seems scarcely to be drawn by any conceivable mistake from the Massoretic text, nor any tradition of the actual number of satrapis under the Persian rule. The probability is that there has been some early corruption of the number. On the supposition that Darius is Gobryas, these satraps would really be governors of cities and small districts in the populous province of Babylon. We have in the inscriptions of the Assyrian monarchs who intervened in the affairs of Babylon and Chaldea, notices of a large number of small kingships: each of these would require a special governor. In harmony with this, we are informed by Mr. Pinches that Gobryas appointed subordinate governors in the territory of Babylon. The phrase which states this occurs in the Annals of Nabunahid (col. 3. line 20), "And Gobryas his governor appointed governors in Babylon." Delitzsch points out that the sign of the plural after the second occurrence of the word "governor" proves that we cannot translate as if "Cyrus" were the nominative to the sentence, and "Gobryas," who was governor of Gutium or Guti, was object. From the fact that the text of Daniel was not protected by being regularly read in the synagogues, as was the Law, the Prophets, the Megilloth, the Psalms, and some other books, it was more at the mercy of scribes. The change of "Gobryas" into "Darius" led easily to other modifications. Probably medeena, "province," was the word in the original text, but it was modified to malcoutha, "kingdom," and "governors" of cities became "satraps" over provinces. After having appointed these subordinate governors, that a board of three should be set over them was a necessary arrangement. The name given to them, sarekeen, is asserted by some to be of Persian origin. On the other hand, the fact that the first syllable is sar, the Assyrian for "king," one is tempted to think of a Semitic etymology. The Authorized is wrong in making Daniel "first" of these presidents; all that is asserted is that Daniel was one of these presidents. That the king should have no damage applies most probably to the revenue. The country, in the East, is divided off into small districts for the purpose of tax-collecting, and in the division of the Persian Empire into twenty satrapies, this was greatly the object. The repetition of the word "king" here might imply that Darius was not the king whose loss of revenue was to be guarded against; but we weald not be held as pressing this. Although Daniel was not, on the creation of this board, made chief of it, he soon acquired an influence over Darius which gave him, in effect, such a position. We arc to understand that these officials were mainly Babylonians. We learn now that the capture of Babylonia by Cyrus was not accomplished by a skilful diverting of the waters of the Euphrates, so that the Persian troops were enabled to wade in by the bed of the stream, nor to the fact that in the revelry of a feast the river-gates were left open, and the sentinels were careless; but to the fact that the whole official class were at enmity with the court, and so treachery opened the gates to Gobryas, the governor of Gutium, the name given to Mesopotamia as a Persian province, and when morning broke one day, the sixteenth of Tammuz, the inhabitants of Babylon saw the shields of Gutium guarding the citadel and the temple Esakkil. This being the case. naturally the official class of the former monarchy would be largely drawn upon to supply the needs of the new government; naturally the native Babylonians would think that the preference in all matters of office ought to be given to them; that, above all, the principal place should not be given to a Jew by Cyrus, or by any one under him, since Cyrus professed to be moved by reverence for the national gods of Babylon in his war against Nabunahid. And the king thought to set him over the whole realm. This really means over the province of Babylon, malcoutha being written instead of medeena. His object was not to make Daniel satrap instead of himself, but to make him his "vizier." His knowledge of the business of the province would of necessity be very thorough, dating, as it did, from the days of Nebuchadnezzar. He, as no other, would be acquainted with the various religious beliefs of the different captive communities in Babylonia. Himself belonging to one of these communities, his interest would be excited by all in similar circumstances. His age, the dignity he had enjoyed in the courts of Nebuchadnezzar and Nabunahid, along with his zeal and ability, naturally explain the desire of Darius (Gobryas) to make him his vizier.
Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. The rendering of the Septuagint is here very paraphrastic, "Then the two young men ( νεανίσκοι) took counsel, and planned among themselves with each other, saying, Since they found no error nor neglect ( ἄγνοιαν) against Daniel, about which they might accuse him to the king, and they said, Come, let us make a decree ( ὁρισμόν) among ourselves, that no man shall make any request, or offer any prayer, to any god for thirty days, but only from Darius the king, and if not he shall die; in order that they might lower ( ἡττήσωσι) Daniel before the king, and that he be thrown into the den of lions; for they knew that Daniel prayed and made supplication to the Lord his God three times a day." There are elements here of interpolation and of the coalescence of different renderings. It is difficult to understand how "the presidents" could be called νεανίσκοι. There seems no Aramaic word with that meaning, into which sarekeen could be read; certainly it is as difficult to imagine any one thinking of introducing that as a logical equivalent. Young men would not be put in such a responsible place, nor would they have thought of Daniel—a man of about eighty years—as a colleague with youths. There are evident traces of two readings having coalesced; thus we have ἀλλήλους λέγοντες followed by εἶπαν, after the course of the narrative has been interrupted by an inserted clause. As to the punishment to befall the transgressor of this decree, one statement is, "If not, he shall die" The next version of the punishment is brought into connection with the humiliation to be inflicted on Daniel, that "he may be cast into the den of lions." At the same time, the fact that we hear of the decree in connection with the consultation of these conspirators in the present text, is in harmony with what we find in the fourth chapter. In the original document not improbably the statement would be given—as in Genesis 41:1-57. in regard to Pharaoh's dreams—alike when the conspirators devise the plan, and when they carry it out. In regard to some of the differences, an explanation may be hazarded, but we will not delay. Notwithstanding that the Massoretic here is shorter than the Greek text, we fancy it is not difficult through it to find a shorter text still. The text of Theodotion is much briefer than either of the other texts, "And the presidents ( τακτικοὶ) and the satraps sought to find occasion against Daniel, and they found neither occasion, nor fault, nor error against him, because he was faithful. And the presidents said, We shall not find occasion against Daniel except in regard to precepts ( νομίμους) of his God." The Peshitta agrees in the main with the Massoretic. It makes Daniel faithful "towards God." That these co-presidents and the under-governors should be indignant that a Jew, who had actually been employed in the court of Nabunahid, should be put above those Babylonians who had admitted the shields of Guti into Esakkil, was natural. Of course, they could not seriously plead this before the governor Gobryas. They could not accuse Daniel directly of worshipping his national Deity, for the Persian rule in:Babylon, while zealous for the gods of Babylon, did not imply any assault on the deities of other subject races. It is to be noted that in the Septuagint the plot is concoeted by the two "youths," Daniel's co-presidents. They, most likely men of high rank, would feel most keenly that they were superseded by a Jew, and their feelings would naturally spread to those beneath them.