[57] Speaker's Commentary, vi. 246-250.
[58] New Series, iii. 124.
[59] E.g., הדם, "limb"; רז, "secret"; פתגם, "message." There are no Persian words in Ezekiel, Haggai, Zechariah, or Malachi; they are found in Ezra and Esther, which were written long after the establishment of the Persian Empire.
[60] The change of n for l is not uncommon: comp. βέντιον, φίντατος, etc.
[61] The word שָׂבֽכָא, Sab'ka, also bears a suspicious resemblance to σαμβύκη, but Athenæus says (Deipnos., iv. 173) that the instrument was invented by the Syrians. Some have seen in kārôz (iii. 4, "herald") the Greek κήρυξ, and in hamnîk, "chain," the Greek μανιάκης: but these cannot be pressed.
[62] It is true that there was some small intercourse between even the Assyrians and Ionians (Ja-am-na-a) as far back as the days of Sargon (b.c. 722-705); but not enough to account for such words.
[63] Sayce, Contemp. Rev., December 1878.
[64] Some argue that in this passage συμφωνία means "a concert" (comp. Luke xv. 25); but Polybius mentions it with "a horn" (κεράτιον). Behrmann (p. ix) connects it with σίφων, and makes it mean "a pipe."
[65] Pusey says all he can on the other side (pp. 23-28), and has not changed the opinion of scholars (pp. 27-33). Fabre d'Envieu (i. 101) also desperately denies the existence of any Greek words. On the other side see Derenbourg, Les Mots grecs dans le Livre biblique de Daniel (Mélanges Graux, 1884).
[66] Orient. u. Exeg. Bibliothek, 1772, p. 141. This view was revived by Lagarde in the Göttingen Gel. Anzeigen, 1891.