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 here used. But if by “all the wise men of the king,” Dan 5:8, we are to understand the whole body of the wise men of all the classes, and that they appeared before the king, then they must all have been called at the first, since no supplementary calling of the two classes not named in Dan 5:7 is mentioned. Besides this, the words, “the king spake to the wise men of Babylon,” make it probable that all the classes, without the exception of the two, were called. Moreover it is most improbable that in the case before us, where the matter concerned the reading of a writing, the חרטמּים, the magicians Schriftkenner, should not have been called merely to avoid Daniel, who was their רב (president) (Daniel 4:6 Dan 4:9]). Finally, it is psychologically altogether very improbable, that in the great agitation of fear which had filled him at the sight of the hand writing, Belshazzar should have reflected at all on this, that Daniel would announce to him misfortune or the vengeance of the God of the Jews. Such a reflection might perhaps arise on quiet deliberation, but not in the midst of agitating heart-anguish. The strange circumstance that, according to Dan 5:7, the king already promised a reward to the wise men, which presupposes that they were already present, and then that for the first time their presence is mentioned in Dan 5:8, is occasioned by this, that in Dan 5:7 the appearing of the wise men is not expressly mentioned, but is naturally presupposed, and that the first two clauses of the eighth verse are simply placed together, and are not united to each other by a causal nexus. The meaning of the statement in Dan 5:7 and Dan 5:8 is this: The king calls aloud, commanding the astrologers, etc., to be brought to him; and when the wise men of Babylon came to him, he said to each of them, Whoever reads the writing, etc. But all the king's wise men, when they had come, were unable to read the writing. As to the names of the wise men in Dan 5:7, see under Dan 2:2. יקרה for יקרא, from קרא, to read. As a reward, the king promises a purple robe, a gold chain for the neck, and the highest office in the kingdom. A robe of purple was the sign of rank worn by the high officers of state among the Persians, - cf. Est 8:15 with Xenophon, Anab. i. 5. 8, - and among the Selucidae, 1 Macc. 10:20; and was also among the Medes the princely garb, Xen. Anab. i. 3. 2, ii. 4. 6. ארגּון, Hebr. ארגּמן, purple, is a word of Aryan origin, from the Sanscrit râga, red colour, with the formative syllables man and vat; cf. Gesen. ''Thes. Addid''. p. 111f. וגו' דּי והמנוּכא does not depend on ילבּשׁ, but forms a clause by itself: and a chain of gold shall be about his neck. For the Kethiv המנוּכא