Page:06.CBOT.KD.PropheticalBooks.B.vol.6.LesserProphets.djvu/196

 thinks, for the purpose of seeking, in his anxiety on account of the siege of the city, the favour of the God of the Jews, but to insult this God in the presence of his own gods. The supposition of anxiety on account of the siege does not at all harmonize with the celebration of so riotous a festival. Besides, the vessels are not brought for the purpose of making libations in order to propitiate the God to whom they were consecrated, but, according to the obvious statement of the text, only to drink out of them from the madness of lust. וישׁתּון, that they may drink;  before the imperf. expresses the design of the bringing of the vessels. ב שׁתה, to drink out of, as Gen 44:5; Amo 6:6. שׁגלן, the wives of the king; cf. Neh 2:6 with Psa 45:10. לחנן, concubines; this word stands in the Targg. for the Hebr. פּלּגשׁ. The lxx have here, and also at Dan 5:23, omitted mention of the women, according to the custom of the Macedonians, Greeks, and Romans (cf. Herod. Ch. 5:18; Corn. Nep. proem. §6); but Xenophon (Cyr. v. 2. 28) and Curtius (v. 1. 38) expressly declare that among the Babylonians the wives also were present at festivals.

Verse 3
Dan 5:3 היכלא denotes the holy place of the temple, the inner apartment of the temple, as at 1Ki 6:3; Eze 41:1. אשׁתּיו for שׁתיו, with  אprosthet., cf. Winer, chald. Gr. §23, 1.

Verse 4
In this verse the expression they drank wine is repeated for the purpose of making manifest the connection between the drinking and the praising of the gods. The wickedness lay in this, that they drank out of the holy vessels of the temple of the God of Israel to glorify (שׁבּח, to praise by the singing of songs) their heathen gods in songs of praise. In doing this they did not only place “Jehovah on a perfect level with their gods” (Hävernick), but raised them above the Lord of heaven, as Daniel (Dan 5:23) charged the king. The carrying away of the temple vessels to Babylon and placing them in the temple of Bel was a sign of the defeat of the God to whom these vessels were consecrated (see under Dan 1:2); the use of these vessels in the drinking of wine at a festival, amid the singing of songs in praise of the gods, was accordingly a celebrating of these gods as victorious over the God of Israel. And it was not a spirit of hostility aroused against the Jews which gave occasion, as Kranichfeld has well remarked, to this celebration of the victory of his god; but, as the narrative informs us, it was the reckless madness of the drunken king and of his drunken guests (cf. Dan 5:2) during the festival which led them to think of the God of the Jews, whom they supposed they