[337] LXX., ἡγούμενοι. Perhaps the Persian _endarzgar_, or "counsellor."
[338] LXX., διοικηταί. Comp. Ezra vii. 21; but Grätz thinks there is a mere scribe's mistake for the _gadbarî_ of vv. 24 and 27.
[339] This word is perhaps the old Persian _dàtabard_.
[340] The word is found here alone. Perhaps "advisers." On these words see Bevan, p. 79; _Speaker's Commentary_, pp. 278, 279; Sayce, _Assyr. Gr._, p. 110.
[341] Ewald, _Prophets_, v. 209; _Hist._, v. 294.
[342] The word has often been compared with the Greek κήρυξ, but the root is freely found in Assyrian inscriptions (_Karaz_, "an edict").
[343] Comp. Rev. xviii. 2, ἔκραξεν ἐν ἰσχύϊ.
[344] See _supra_, p. 22. The _qar'na_ (horn, κέρας) and _sab'ka_ (σαμβύκη) are in root both Greek and Aramean. The "pipe" (_mash'rôkîtha_) is Semitic. Brandig tries to prove that even in Nebuchadrezzar's time these three Greek names (even the _symphonia_) had been borrowed by the Babylonians from the Greeks; but the combined weight of philological authority is against him.
[345] See _Hibbert Lectures_, chap. lxxxix., etc.
[348] It is "found in the Targum rendering of Lev. xix. 16 for a talebearer, and is frequent as a Syriac and Arabic idiom" (Fuller).
[349] Jerome emphasises the element of jealousy, "Quos prætulisti nobis et _captivos ac servos principes fecisti_, ii _elati in superbiam_ tua præcepta contemnunt."
[350] The phrase is unique and of uncertain meaning.
[351] Exod. v. 2; Isa. xxxvi. 20; 2 Chron. xxxii. 13-17.
[352] Dan. iii. 16. LXX., οὐ χρείαν ἔχομεν; Vulg., _non oportet nos_. To soften the brusqueness of the address, in which the Rabbis (_e.g._, Rashi) rejoice, the LXX. add another Βασιλεῦ.
[353] Jerome explains "But if not" by _Quodsi noluerit_; and Theodoret by εἴτε οὖν ῥύεται εἴτε καὶ μή.
[354] iii. 18. LXX., καὶ τότε φανερόν σοι ἔσται. Tert., from the Vet. Itala, "tunc manifestum erit tibi" (_Scorp._, 8).
[355] Comp. Gen. xix. 22: "_I cannot do anything_ until thou be come thither."
[356] Cremation prevailed among the Accadians, and was adopted by the Babylonians (G. Bertin, _Bab. and Orient. Records_, i. 17-21). Fire was regarded as the great purifier. In the Catacombs the scene of the Three Children in the fire is common. They are painted walking in a sort of open cistern full of flames, with doors beneath. The Greek word is κάμινος (Matt. xiii. 42), "a calcining furnace."