Exegetical and Hermeneutical Commentary of Daniel 2:17
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:
17 19. In answer to the supplication of Daniel and his three friends, the secret of Nebuchadnezzar’s dream is revealed to him in a dream.
Fuente: The Cambridge Bible for Schools and Colleges
Then Daniel went to his house – It is quite evident that he had obtained the object of his request, though this is not expressly mentioned. The king was undoubtedly, for the reasons above stated, willing that he should have a fair opportunity to try his skill in disclosing the mysterious secret.
And made the thing known to Hananiah … – Made the whole matter known – the perplexity respecting the dream; the failure of the Chaldeans to interpret it; the decree; and his own petition to the king. They had a common interest in knowing it, as their lives were all endangered.
Fuente: Albert Barnes’ Notes on the Bible
According to the good hand of his God upon him, who had shown him favour thus far, and obtained the kings leave, he went to his house near the palace, that he might seek God in secret for this great thing. For,
1. Their lives were at stake.
2. It was not a small thing, he was sure, that God was about, wherewith he had troubled the kings mind in such a manner. Therefore he reinforceth his strength, calling his friends to help him: as prayer in times of danger is the most seasonable and sovereign help so, in a common danger we must call in all the help we can to it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. Here appears the reason whyDaniel sought “time” (Da2:16), namely he wished to engage his friends to join him inprayer to God to reveal the dream to him.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Daniel went to his house,…. Which Sanctius thinks was in the king’s palace; very probably it might be near it, somewhere in the city of Babylon; for that it should be twenty miles from that city, as Benjamin of Tudela relates o, is not likely; since Arioch’s orders reached to none but the wise men of Babylon, and where he sought for and found Daniel; hither he went, to be alone, and to seek the Lord in secret:
and made the thing known to Hananiah, Mishael, and Azariah, his companions; who either dwelt in the same house with him, or not far off; whom he sent for and acquainted with all that had passed, both between the king and the wise men, and the consequence of that; and between him and the king, and what promise he had made, relying on his God and theirs.
o Itinerarium, p. 76.
Fuente: John Gill’s Exposition of the Entire Bible
We observe with what object and with what confidence Daniel demanded an extension of time. His object was to implore God’s grace. Confidence was also added, since he perceived a double punishment awaiting him, if he disappointed the king; if he had returned the next day without reply, the king would not have been content with an easy death, but would have raged with cruelty against Daniel, in consequence of his deception. Without the slightest doubt, Daniel expected what he obtained — namely, that the king’s dream would be revealed to him. He therefore urges his companions to implore unitedly mercy from God. Daniel had already obtained the singular gift of being an interpreter of dreams, and as. we, have seen, he alone was a Prophet. of God. God was accustomed to manifest his intentions to his Prophets by dreams or visions, (Num 12:6,) and Daniel had obtained both. Since Misael, Hananiah, and Azariah were united with him in prayer, we gather that they were not induced by ambition, to desire anything for themselves; for if they had been rivals of Daniel, they could not have prayed in concord with him. They did not pray about their own private concerns, but only for the interpretation of the dream being made known to Daniel. We observe, too, how sincerely they agree in their prayers, how all pride and ambition is laid aside, and without any desire for their own advantage. Besides, it is worthy of notice why they are said to have desired mercy from God Although they, do not hem come into God’s presence as criminals, yet they hoped their request would be graciously granted, and hence the word “mercy” is used. Whenever we fly to God to bring assistance to our necessities, our eyes and all our senses ought always to be turned towards his nlerey, for his more good will reconciles him to us. When it is said, at. the close of the verse, — they should not perish with the rest of the wise men of Babylon, some explain this, as if they had been anxious about the life of the Magi, and wished to snatch them also from death. But although they wished all persons to be safe, clearly enough they here separate themselves from the Magi and Chaldeans; their conduct was far different. It now follows —
Fuente: Calvin’s Complete Commentary
II. DANIELS DECLARATIONDan. 2:17-35
a. PRAYER
TEXT: Dan. 2:17-24
17
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:
18
that they would desire mercies of the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon,
19
Then was the secret revealed unto Daniel in a vision of the night. Then Daniel blessed the God of heaven.
20
Daniel answered and said, Blessed be the name of God for ever and ever; for wisdom and might are his.
21
And he changeth the times and the seasons; he removeth kings, and setteth up kings; he giveth wisdom unto the wise, and knowledge to them that have understanding;
22
he revealeth the deep and secret things; he knoweth what is in the darkness, and the light dwelleth with him.
23
I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast now made known unto me what we desire of thee; for thou hast made known unto us the kings matter.
24
Therefore Daniel went in unto Arioch, whom the king had appointed 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.
QUERIES
a.
Was Daniel selfish in praying for his own safety?
b.
Does God really have a hand in putting rulers in rule?
c.
Why does Daniel pray for the safety of the Chaldean wise men?
PARAPHRASE
Then Daniel went home and told the whole matter to Hananiah, Mishael, and Azariah, his companions, and having confided in them he asked them to pray to the God of the heavens to grant them His mercy and reveal to them this secret mystery in order that Daniel and his companions would not be executed together with the rest of the wise men of Babylon. And that very night the secret of the kings dream was revealed unto Daniel in a vision. Then, in prayer, Daniel praised the God of heaven, saying, Blessed be the name of God forever and ever, for He alone has all wisdom and all power. World events are under His control and are used for His purpose. He removes kings and rulers and sets others on their thrones according to His sovereign purpose. All true wisdom, knowledge and understanding comes from Him. All His plans that are not yet known to man He reveals in His own good time and His own way because He knows all things that are hidden. He is all-wise and there is no ignorance in Him at all. I think and praise You, oh God of my fathers, for You have given me wisdom and ability to solve the problem at hand. You have revealed to me all that we desired concerning the kings perplexity. Then Daniel went in to see Arioch, who had been ordered to execute the wise men of Babylon, and said, Do not slay the wise men of Babylon. Take me in to the king and I will reveal to him the interpretation of his puzzling dream.
COMMENT
Dan. 2:17-18 THEN DANIEL WENT TO HIS HOUSE, AND MADE THE THING KNOWN . . . Daniels associates are so thoroughly one with him in faith in God and in purpose to glorify God that he can immediately confide in them and seek their assistance. Daniel asks their counsel and consent, and believes that their fellowship in intercessory prayer will please the Lord and accomplish His will for their lives in this particular circumstance. The chief object of the intercession is not selfish. This is evident when in Dan. 2:24 Daniel intercedes on behalf of the pagan wise men of Babylon that they might not be slain. Daniels purpose in praying for salvation from the executioners sword was because he was fully persuaded God had put him in Babylon for just such a time as this. Daniel simply wanted to be allowed to be Gods living sacrifice to bring the revelation of God to this pagan emperor and to Gods own covenant people who so desperately needed strengthening now. He was praying for a higher purpose than mere physical existence, but physical existence was a necessity that the higher purpose be served.
Dan. 2:19-22 . . . THE SECRET REVEALED UNTO DANIEL . . . THEN DANIEL BLESSED . . . GOD . . . WISDOM AND MIGHT ARE HIS . . . AND HE CHANGETH THE TIMES AND THE SEASONS . . . HE REMOVETH KINGS, AND SETTETH UP KINGS . . . This is one of those most arresting passages of O.T. scripture speaking of the divine sovereignty and immutability of the purposes of God in the events of earths history. It does not teach predestination or irresistible grace in the strict Calvinistic sense. However, it is a fact of scripture, too often ignored by Restoration preachers and writers, that the prophets and apostles speak of God as doing things which He permits, without distinguishing verbally between His direct action and His permissive action. If we are going to speak where the Bible speaks we must insist upon preaching the Living God of intimate, actual relationships in every-day history. Our God is God of the now. In 2Sa. 24:1 and 1Ch. 21:1 ff we read, respectively, that David was moved by the Lord to number Israel and Judah, and that Satan provoked David to number Israel. Taking these two passages of Scripture together, there is no contradiction but simply a lesson that God acts in what He permits. God permitted Satan to provoke David to number Israel. Whatever God permits, He permits for His own good purpose. Just as in the case of Joseph and his brethren, Joseph was able to say, you intended it for evil but God intended it for good . . . (Gen. 50:20). So we are to understand that whatever evil God may permit in allowing despotic rulers to reign He permits as a part of His disciplinary or sanctifying providence.
We quote here from Charles Hodge: The decrees of God are free in the sense of being absolute or sovereign. The meaning of this proposition is expressed negatively by saying that the decrees of God are in no case conditional. The event decreed is suspended on a condition, but the purpose of God is not. It is inconsistent with the nature of God to assume suspense or indecision on his part . . . whatever God foreordains must certainly come to pass. The distinction between the efficient (efficacious) and the permissive decree of God, although important, has no relation to the certainty of the event. All events embraced in the purpose of God are equally certain, whether he has determined to bring them to pass by his own power, or simply to permit their occurrence through the agency of (the free will of) his own creatures . . . some things he purposes to do, others he decrees to permit to be done. He effects good, he permits evil. He is the author of the one, but not of the other.
The universality of the decrees follows from the universal dominion of God. Whatever he does, he certainly purposes to do. Whatever he permits to occur, he certainly purposes to permit. Nothing can occur that was not foreseen, and if foreseen, it must have been intended. As the Scriptures teach that the providential control of God extends to all events, even the most minute, they do thereby teach that his decrees are equally comprehensive. (cf. all of the following scriptures: Heb. 1:3; Col. 1:17; Neh. 9:6-7; Job. 9:12; Job. 12:7-10; Psa. 104:27-32; Psa. 135:6; 1Ch. 29:12; Dan. 4:35; Jer. 27:5-7; Isa. 10:5 ff; Isa. 45:5-7; and cf. also our commentary Minor Prophets, pages 93111, Theoramic Philosophy of History.)
Leupold notices how fluent Daniel was in Scripture in his prayer according to the quotations (on Dan. 2:20 a see Psa. 103:1-2; Psa. 113:1-2 on Dan. 2:20 b see 1Ch. 29:11-12; Job. 12:13; Job 16-22. on Dan. 2:21 a see Psa. 31:15; on Dan. 2:21 b see Job. 12:18; Psa. 75:6-7 on Dan. 2:21 c see 1Ki. 3:9-10; 1Ki. 4:29; on Dan. 2:22 a see Job. 12:22; on Dan. 2:22 b see Job. 26:6; Psa. 139:12; Isa. 45:7; on Dan. 2:22 c see Psa. 36:9 on Dan. 2:23 a see Gen. 31:42; Exo. 3:15).
The phrase changeth the times and the seasons reminds us that God determines how long one culture or influence shall prevail and when another shall become operative. One dynasty influences world culture and wanes and disappears at the directing influence of Gods immutable moral laws governing the universe, and another comes to the fore (cf. Jer. 27:5 ff). God creates both weal and woe (cf. Isa. 45:5-7). God is able and does this because He has all wisdom and understanding and knowledge. He is able to reveal the futurethe deep and secret thingsbecause all time and space and mass are within His knowledge and control at all timesall at once. Nothing can be hidden from Him and if He hides anything man can know it only if He reveals it to man. God is light and in him is no darkness at all . . . (1Jn. 1:5). This entire passage (Dan. 2:20-22) has to do with Gods special revelations to prophets (and later to apostles) concerning His scheme of redemption.
Dan. 2:23-24 I THANK THEE . . . THOU HAST MADE KNOWN . . . THE KINGS MATTER . . . DANIEL WENT . . . UNTO ARIOCH . . . DESTROY NOT THE WISE MEN OF BABYLON . . . I WILL SHOW . . . THE KING THE INTERPRETATION. The original language here is emphatic . . . THEE, praising am I. God is placed first, It is interesting to note that Daniel, in his prayer of praise, includes his companions as equally important in this matter. He does not forget them, thinking that God is interested only in him. Having glorified the name of God and being satisfied that he is carrying out the will of God in this matter, Daniel seeks the emperors presence through Arioch, one of the chief guards of the palace. He persuades Arioch not to destroy the wise men of Babylon because he will be able to make known to Nebuchadnezzar both the dream and its interpretation. So Daniel the captive, the foreigner, intercedes on behalf of the Babylonian wise men and saves their lives through the revelation God graciously provided. It is difficult for us, inasmuch as we are so familiar with this account and removed from it some 2600 years, to realize that it was an actual, historical eventit really happened. When we do realize its actuality, we stand amazed at the working of God in carrying out His purposes!
QUIZ
1.
Why did Daniel immediately make known to his companions the matter?
2.
Why did Daniel pray for salvation from the executioners sword?
3.
What does the phrase he changeth the times and . . . seasons mean?
4.
How does God remove kings and set up kings?
5.
What does the fact that this was an actual event mean to you?
Fuente: College Press Bible Study Textbook Series
17-19. Daniel joining in prayer with his companions to the one God, whose knowledge and power extend everywhere the God of heaven (Gen 24:7), who can alone reveal secrets (Amo 3:7; Deu 29:29) has the mystery opened to him in a dream or night vision. (Compare Dan 2:28.) Thomson says, “This is the first record of concerted prayer” (Mat 18:19). He regards this prayer as intercessory, being offered for the deliverance of the other wise men as well as for themselves. (See Dan 2:29.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then Daniel went to his house and made the thing known to Hananiah, Mishael and Azariah, his companions, asking them that they would desire mercies of the God of heaven concerning this secret, that Daniel and his companions should not perish with the rest of the wise men of Babylon.’
Daniel’s next step was to consult with his friends and urge them to join him in prayer that the secret might be revealed to him. Note the title used of God, He is ‘the God of heaven’. The Babylonian believed that their gods in the sun, moon and stars, were in the heavens, but God was the one who ruled over heaven. Who else could reveal such secrets?
It would appear that they lived together in one place, probably a fairly large, official dwelling, which was why Arioch had known where to find them. There was no presumption on their part as they approached God. They desired His mercies. They recognised that it was only the goodness and mercy of God that could help them in this situation. They sought a revealing of His graciousness and deliverance that they might continue to serve Him.
Fuente: Commentary Series on the Bible by Peter Pett
What a lovely view is here given of the modesty, humbleness, and grace of Daniel and his companions? He hath no recourse to human policy, or human wisdom, but he seeketh to the Lord his God. Like Hezekiah, he spread the concerns before the Lord. Isa 37:14 , etc. Reader! let you and I seek grace in all our exercises to do the same. Surely, it is blessed to have a throne of grace to fly unto. And oh! how blessed to know that we have another whom the Father heareth always. Precious Jesus! do I not know that all my concerns, temporal, spiritual, and eternal, are all safe in thine hands.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Dan 2:17 Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:
Ver. 17. Then Daniel went to his house. ] A house then he had, though he had lost house and home for God, and thither he repaireth, as to his oratory, well perfumed with prayers.
And made the thing known to Hananiah, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Dan 2:17-23
17Then Daniel went to his house and informed his friends, Hananiah, Mishael and Azariah, about the matter, 18so that they might request compassion from the God of heaven concerning this mystery, so that Daniel and his friends would not be destroyed with the rest of the wise men of Babylon. 19Then the mystery was revealed to Daniel in a night vision. Then Daniel blessed the God of heaven;
20Daniel said,
Let the name of God be blessed forever and ever,
For wisdom and power belong to Him.
21It is He who changes the times and the epochs;
He removes kings and establishes kings;
He gives wisdom to wise men And knowledge to men of understanding.
22It is He who reveals the profound and hidden things;
He knows what is in the darkness,
And the light dwells with Him.
23To You, O God of my fathers, I give thanks and praise,
For You have given me wisdom and power;
Even now You have made known to me what we requested of You,
For You have made known to us the king’s matter.
Dan 2:17 Notice that the Hebrew names for these young men are used here (i.e. among themselves), while in Dan 2:49 the new Babylonian names are used at court.
Dan 2:18
NASBthey might request compassion
NKJVthey might seek mercies
NRSVseek mercy
TEVto pray. . .for mercy
NJBto beg. . .to show mercy
Notice again YHWH is in control! These Hebrew youths have no power apart from Him.
The Aramaic term (BDB 1113) compassion is used only here. Its Hebrew parallel also means compassion or mercy. They both come from the term womb denoting a mother’s care, love, and protection. YHWH’s love is often denoted as female (cf. Exo 19:4; Deu 32:11; Isa 31:5; Isa 40:31; Isa 49:15; Isa 66:9-13, also note Mat 23:37; Luk 13:34).
the God of heaven Some see this as a common title for the high god in both Babylon and Persia. However, it is possible that it was used by the Jews to show the supremacy of YHWH (cf. Gen 24:7; Ezr 1:2; Ezr 6:10; Ezr 7:12; Ezr 7:21; Neh 1:5; Neh 2:4). The exiled Jews often took the common title for the high god of their captors and applied it to YHWH. See Special Topic: NAMES FOR DEITY .
mystery This Aramaic word (BDB 1112) , raz, means to hide, to keep a secret. It is used several times in Daniel (cf. Dan 2:18-19; Dan 2:27-30; Dan 2:47; Dan 4:9). It becomes a central theme in apocalyptic literature and is mentioned often in the Dead Sea Scrolls. God reveals His hidden counsel to His prophets (cf. Gen 18:17; Jer 23:18; Dan 9:22; Amo 3:7).
In the Dead Sea Scroll community God’s revelation was mediated through (1) the OT prophets’ message (raz), but also (2) the interpretation (pesher) of the teacher of righteousness. This two-fold pattern of revelation and interpretation characterizes apocalyptic literature.
Dan 2:19 a night vision There is a distinction between a vision and dream (cf. Dan 1:17) in the OT, but not in Daniel. This revelation was at night (cf. Dan 7:2; Dan 7:7; Dan 7:13), but Daniel was conscious and the revelation was visual and auditory. In context Nebuchadnezzar had the dream, but Daniel received the vision needed to interpret it. Both were from God.
This same term (BDB 1092) is often associated with God speaking to the prophets. Its root is behold and it became the earliest designation for prophets (i.e. seer, cf. 2Sa 24:11; 2Ki 17:13; Amo 7:12; Mic 3:7; for a parallel term see 1Sa 9:9; Isa 30:10).
Again the emphasis in on God’s control, God’s revelation, God’s provision and protection (cf. Dan 2:20-23).
Dan 2:20 the name of God This phrase stands for the character of God. Dan 2:20-23 have been called Daniel’s prayer of praise or the Song of Daniel.
Dan 2:20-23 Daniel seems to thank God for four major things:
1. God’s control of history
2. God’s freely giving wisdom to the Hebrew exiles
3. God’s knowledge compared to the knowledge of Babylonian deities and wise men
4. God’s consistency in His purpose with the Jews
These are the key theological issues of Daniel, which were so needed by an exiled, defeated, and humiliated covenant people.
It must be remembered that in the ancient world people fought under the protection and power of their god. If one people defeated another it was considered that one god triumphed over another. However, in the Bible it is stated again and again that Israel and Judah’s judgment was due to their sin, not YHWH’s impotence. Here in this passage Daniel asserts YHWH’s power and control of nations and history, as well as His wisdom.
Dan 2:21 He gives wisdom to wise men, and knowledge to men of understanding In this context it refers to the four Jewish youth, especially Daniel (cf. Dan 2:23) and not at all to the guild of Babylonian wise men.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Hananiah, &c. See note on Dan 1:6.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 2:17-18
Dan 2:17 ThenH116 DanielH1841 wentH236 to his house,H1005 and made the thing knownH3046 H4406 to Hananiah,H2608 Mishael,H4333 and Azariah,H5839 his companions:H2269
Dan 2:18 That they would desireH1156 merciesH7359 ofH4481 H6925 the GodH426 of heavenH8065 concerningH5922 thisH1836 secret;H7328 thatH1768 DanielH1841 and his fellowsH2269 should notH3809 perishH7 withH5974 the restH7606 of the wiseH2445 men of Babylon.H895
Dan 2:17-18
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon.
Two things of interest here. First, Daniel had his own house. Doubtless this was a palace residence reserved for palace servants but it was his own nonetheless and the text seems to indicate it was a separate dwelling from the palace itself.
Second, Daniel sought out his companions, who knew nothing about this, and he wanted them all to pray to God for the answer to the mystery of the king’s dream. Daniel had absolute faith in God and knew God could reveal the secret to them.
Fuente: Old and New Testaments Restoration Commentary
Hananiah: Dan 1:7, Dan 1:11, Dan 3:12
Reciprocal: Dan 1:6 – Daniel Dan 2:30 – but Dan 2:49 – he set Mal 3:16 – spake
Fuente: The Treasury of Scripture Knowledge
Dan 2:17. Went to his house, and made the thing knvtcn. This indicates that Daniel and hfs three companions lived together, or at least were together much of the time. That would he a fair conclusion since they were such close .companions in tribulation as we shall see in later chapters of this book.
Fuente: Combined Bible Commentary
Dan 2:17-18. Then Daniel went to his house Which, it seems, was near the palace, that he might there be alone with his God; for from him alone, who is the Father of lights, he expected this important discovery. Nor did he only pray for it himself, but engaged his companions also to unite their supplications to his. That they would desire mercies Chaldee, , et misericordiam petendam esse, that mercy must be asked, of the God of heaven In applying to God for any blessing, all our dependance must be on his mercy and compassion, for we can expect nothing by way of recompense for our merits. Concerning this secret Namely, that it might be discovered unto them. Observe, reader, whatever is the matter of our care, or occasions us trouble or fear, we must spread before God in prayer; for God gives us leave to be humbly free with him, and in prayer to enter into the detail of our wants and burdens. The danger here equally threatened Daniel and his friends, and therefore it was fit they should all join in prayer for the averting of it. And here we see the power and efficacy of united addresses to Heaven, and the important benefits which the fervent prayers of a few holy men may sometimes bring down upon a multitude. Daniels prudence, and his piety, with that of his friends, were the means of saving the lives of all the wise men of Babylon!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
4. Daniel’s reception of a revelation and his thanksgiving 2:17-23
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Daniel informed his three friends of the situation so they could pray together about it (cf. Php 4:6-7).
"It is the first instance of united prayer recorded in Scripture; and the fact that these children of the captivity resorted to it, discovers to us the secret of their holy and separate walk." [Note: Edward Dennett, Daniel the Prophet: And The Times of the Gentiles, p. 22.]
Since the decree affected them all, they joined in interceding corporately to "the God of heavens" (lit.). This title for God appears five times in this chapter (Dan 2:18-19; Dan 2:28; Dan 2:37; Dan 2:44) plus elsewhere, particularly in books that have pagan Babylon as their setting. It appears in Dan 5:23; nine times in Ezra; four times in Nehemiah; and in Gen 24:3; Gen 24:7; Psa 136:26; and Jon 1:9. The Babylonians worshipped the heavens, but Yahweh is the God over all "the heavens," not just the God of heaven. He is sovereign over all.
The four young men prayed for compassion (mercy) from God, since the king’s edict was very harsh (Dan 2:15). They asked that God’s compassion (mercy) would manifest itself by a revelation of the king’s dream, and its interpretation (Dan 2:16), so they would not die with the other wise men who were worthy of death (Dan 2:18; cf. Gen 18:22-33). The "mystery" in view was something unknown that they prayed God would reveal. In Scripture this is the consistent meaning of a mystery. It is not something spooky but something previously hidden by God but now revealed by Him.