Daniel 2:24

Therefore Daniel went in unto Arioch. whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will show unto the king the interpretation. The differences in the versions from this are slight. The LXX .has ἔκαστα instead of σύγκρισιν , as if reading כֹל instead of פִשְׂרָא , an emendation due to the fact that the king had demanded from the wise men, not merely the interpretation, which, given the dream, they were willing enough to give, but the dream itself; only the more natural emendation would have been to have interpolated הֶלְמָא , ( ḥel'ma ), "dream," be fore "interpretation." Both the Septuagint and Theodotion omit the word representing the second "went." It is to be observed that "went in" and "went" are different words in the original, as in the Peshitta Version. The verbs עֲלַל ( ‛alal ) and אזל ( 'azal ) have different ideas connected with them. The first means "to enter," of a place with a preposition; the latter has the notion of simple going. If we can imagine the body-guard of the king quartered in some part of the huge palace, then Daniel "went in" first to the quarters of the guard, and then, having got a mission, "went" up to Arioch, who was probably endeavouring to occupy as much time as possible to delay the horrible exe cution, or perhaps escape the necessity altogether. It would seem as if Arioch had heard nothing of the petition which Daniel had presented to the king, and only knew that his delay had not been found fault with. It might seem by the introductory word "therefore" ( kol-qebēl-denah ) that the hymn has been an interpolation. It is quite true that it would most naturally immediately follow verse 19. Yet we must bear in mind that the consecution of one part to another, which we have in our Western languages, is not so carefully observed in Eastern tongues. It may be doubted, more over, whether כָּל־קְבֵל־דְנָה ( kol-qebēl-denah ) has so much a logical , as a local or temporal significance. "'Thereupon" would, perhaps, more correctly render this connective here. After he had finished offering up his praise and thanks to God, Daniel went to Arioch. As we have already said, it would seem that Arioch had a reluctance to set about the fulfilment of this horrible order, not that mere slaughter was a thing specially repugnant to him—he had taken part in too many campaigns for that to impress him much; but this was a massacre of the priests. All the reverence of his nature that during his lifetime had associated itself with those who had solemnly sacrificed before each campaign, and taken the auguries, protested against this sudden and wholesale massacre. He has determined to fritter away time, in order to give his master opportunity to bethink himself The mere political ill will that would be roused by such an attempt was formidable. We know that the Babylonian monarch Nabunahid really rather fell before the intrigines of the priests and augurs than before the arms of Cyrus. To him, thus waiting and procrastinating, comes Daniel. Although there is nothing said of it in the narrative, Daniel may have given him to understand that he hoped to be able to satisfy the demands of the king. The power Daniel had of gaining the favour and confidence of those with whom he came in contacts led to his being buoyed up by a certain hope in his procrastination, which would be strengthened by the fact that the fiery young king made no inquiry whether his order was being fulfilled. Still, it must have been with joy he saw Daniel appearing, and heard him say, "Destroy not the wise men of Babylon," especially when followed by the request to be brought into the presence of the king; thus he knew that Daniel could answer the king's question and tell him his dream, as well as the promised interpretation. If we take the Septuagint rendering as representing the original text, Daniel promised to tell the king "everything."