Exegetical and Hermeneutical Commentary of Daniel 6:18
Then the king went to his palace, and passed the night fasting: neither were instruments of music brought before him: and his sleep went from him.
18. instruments of musick ] The meaning of the word thus rendered is unknown. The root in Aram. and Heb. means to thrust, overthrow (Psa 36:12; Psa 118:13). In Arab. it means further to spread, spread out, and is also used specially in the sense compressit feminam. The ancient translators and commentators conjectured a meaning suited to the context. Theod. ( ), Pesh., Jerome ( cibi), render food; Rashi (12 cent.), a table (cf. A.V. marg.); Ibn Ezra, stringed instruments (supposing, improbably, to thrust to be used in the sense of to strike); Saad. (10 cent.), dancing-girls; many moderns (from the Arab. meaning of the root, mentioned above), concubines. But it is very doubtful whether it is legitimate to explain an Aram. word from a sense peculiar to Arabic, and there, moreover, only secondary and derived. By assuming a very small corruption in the text ( for ), we should, however, obtain the ordinary Aram. word for concubines (Dan 5:2-3; Dan 5:23): so Marti, Prince. But whatever the true meaning, or reading, of the word may be, the general sense of the verse remains the same: the king did not indulge in his usual diversions.
fled (R.V.) from him ] lit. fled upon him: in accordance with the idiom explained on Dan 2:1. For ‘fled’ cf. Gen 31:40; Est 6:1.
Fuente: The Cambridge Bible for Schools and Colleges
Then the king went to his palace, and passed the night fasting – Daniel was probably cast into the den soon after the going down of the sun, Dan 6:14. It was not unusual to have suppers then late at night, as it is now in many places. The great anxiety of the king, however, on account of what had occurred, prevented him from participating in the usual evening meal. As to the probability of what is here affirmed, no one can have any doubt who credits the previous statements. In the consciousness of wrong done to a worthy officer of the government; in the deep anxiety which he had to deliver him; in the excitement which must have existed against the cunning and wicked authors of the plot to deceive the king and to ruin Daniel; and in his solicitude and hope that after all Daniel might escape, there is a satisfactory reason for the facts stated that he had no desire for food; that instruments of music were not brought before him; and that he passed a sleepless night.
Neither were instruments of music brought before him – It was usual among the ancients to have music at their meals. This custom prevailed among the Greeks and Romans, and doubtless was common in the Oriental world. It should be observed, however, that there is considerable variety in the interpretation of the word here rendered instruments of music – dachavan. The margin is table. The Latin Vulgate, He slept supperless, neither was food brought before him. The Greek renders it food, edesmata. So the Syriac. Bertholdt and Gesenius render it concubines, and Saadias dancing girls. Any of these significations would be appropriate; but it is impossible to determine which is the most correct. The word does not occur elsewhere in the Scriptures.
Fuente: Albert Barnes’ Notes on the Bible
Verse 18. Passed the night fasting] He neither ate nor drank, had no music to solace, nor sweet odours burnt or brought before him, and he passed the night without sleep. All this points out his great sincerity; and when it is considered that Darius could not be less than sixty-two or sixty-three years of age at this time, it shows more fully the depth of his concern.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Passed the night fasting; yea, and without instruments of music and sleep. The king was in perplexity, he was under great conviction that he had done very dishonourably and cruelly, by hearkening to the counsel of his wicked courtiers; he should have rescinded his rash decree, and rated them for their barbarity against Daniel, and have overruled them, and let him out; he is convinced of all this, and grieves for it, but to little purpose. Many are displeased with themselves for their vices, yet are drawn away with them; and, upon a point of honour, or other carnal ground, never come to true repentance, which consists in a change of heart and life. Herod was like troubled for John Baptist, but for all that, for his oaths sake to a wanton wretch, and for the companys sake, he sent and beheaded him, Mat 14:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. neither were instruments ofmusic, &c.GESENIUStranslates, “concubines.” Daniel’s mentioning to us as anextraordinary thing of Darius, that he neither approached his tablenor his harem, agrees with XENOPHON’Spicture of him as devoted to wine and women, vain, and withoutself-control. He is sorry for the evil which he himself had caused,yet takes no steps to remedy it. There are many such halters betweengood and bad, who are ill at ease in their sins, yet go forward inthem, and are drawn on by others.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then the king went to his palace,…. After he had accompanied Daniel to the den, and he was cast into it, the stone was laid to the mouth of it, and that sealed; this was after sunset, for he had laboured till then to serve him, Da 6:14, perhaps it was late at night:
and passed the night fasting; vexed for what he had done, in signing the decree; fretting because he could not save Daniel, and his heart full of grief for him, and so had no stomach to eat; went to bed without his supper, lay all night fasting, and would not eat a bit nor drink a drop of anything:
neither were instruments of music brought before him; as used to be after supper, and played upon; his heart was too full, and his mind and thoughts so intent on Daniel’s case, that he could not listen to music, or bear the sound of it. Jarchi interprets it a “table”, to sit down at, and eat, being furnished and well served, as was usual; but this is implied in the preceding clause. Aben Ezra, Saadiah, and Jacchiades, explain by songs and musical instruments, harps and psalter and Saadiah adds, girls to sing and dance. De Dieu, from the use of the word in the Arabic language, thinks that incense is meant, which was used at feasts, and in the palaces of princes.
And his sleep went from him; while he was up he could take no pleasure in eating and drinking, and hearing music; and when he was in bed, he could not sleep for thinking what he had done, and what was the case of Daniel.
Fuente: John Gill’s Exposition of the Entire Bible
| Daniel’s Preservation and Deliverance. | B. C. 537. |
18 Then the king went to his palace, and passed the night fasting: neither were instruments of music brought before him: and his sleep went from him. 19 Then the king arose very early in the morning, and went in haste unto the den of lions. 20 And when he came to the den, he cried with a lamentable voice unto Daniel: and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions? 21 Then said Daniel unto the king, O king, live for ever. 22 My God hath sent his angel, and hath shut the lions’ mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt. 23 Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God. 24 And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den.
Here is, I. The melancholy night which the king had, upon Daniel’s account, v. 18. He had said, indeed, that God would deliver him out of the danger, but at the same time he could not forgive himself for throwing him into the danger; and justly might God deprive him of a friend whom he had himself used so barbarously. He went to his palace, vexed at himself for what he had done, and calling himself unwise and unjust for not adhering to the law of God and nature with a non obstante–a negative to the law of the Medes and Persians. He ate no supper, but passed the night fasting; his heart was already full of grief and fear. He forbade the music; nothing is more unpleasing that songs sung to a heavy heart. He went to bed, but got no sleep, was full of tossings to and fro till the dawning of the day. Note, the best way to have a good night is to keep a good conscience, then we may lie down in peace.
II. The solicitous enquiry he made concerning Daniel the next morning, Dan 6:19; Dan 6:20. He was up early, very early; for how could he lie in bed when he could not sleep for dreaming of Daniel, nor lie awake quietly for thinking of him? And he was no sooner up than he went in haste to the den of lions, for he could not satisfy himself to send a servant (that would not sufficiently testify his affection for Daniel), nor had he patience to stay so long as till a servant would return. When he comes to the den, not without some hopes that God had graciously undone what he had wickedly done, he cries, with a lamentable voice, as one full of concern and trouble, O Daniel! art thou alive? He longs to know, yet trembles to ask the question, fearing to be answered with the roaring of the lions after more prey: O Daniel! servant of the living God, has thy God whom thou servest made it to appear that he is able to deliver thee from the lions? If he rightly understood himself when he called him the living God, he could not doubt of his ability to keep Daniel alive, for he that has life in himself quickens whom he will; but has he thought fit in this case to exert his power? What he doubted of we are sure of, that the servants of the living God have a Master who is well able to protect them and bear them out in his service.
III. The joyful news he meets with-that Daniel is alive, is safe, and well, and unhurt in the lions’ den, Dan 6:21; Dan 6:22. Daniel knew the king’s voice, though it was now a lamentable voice, and spoke to him with all the deference and respect that were due to him: O king! live for ever. He does not reproach him for his unkindness to him, and his easiness in yielding to the malice of his persecutors; but, to show that he has heartily forgiven him, he meets him with his good wishes. Note, We should not upbraid those with the diskindnesses they have done us who, we know, did them with reluctance, and are very ready to upbraid themselves with them. The account Daniel gives the king is very pleasant; it is triumphant. 1. God has preserved his life by a miracle. Darius had called him Daniel’s god (thy God whom thou servest), to which Daniel does as it were echo back, Yea, he is my God, whom I own, and who owns me, for he has sent his angel. The same bright and glorious being that was seen in the form of the Son of God with the three children in the fiery furnace had visited Daniel, and, it is likely, in a visible appearance had enlightened the dark den, and kept Daniel company all night, and had shut the lions’ mouths, that they had not in the least hurt him. The angel’s presence made even the lions’ den his strong-hold, his palace, his paradise; he had never had a better night in his life. See the power of God over the fiercest creatures, and believe his power to restrain the roaring lion that goes about continually seeking to devour from hurting those that are his. See the care God takes of his faithful worshippers, especially when he calls them out to suffer for him. If he keeps their souls from sin, comforts their souls with his peace, and receives their souls to himself, he does in effect stop the lions’ mouths, that they cannot hurt them. See how ready the angels are to minister for the good of God’s people, for they own themselves their fellow servants. 2. God has therein pleaded his cause. He was represented to the king as disaffected to him and his government. We do not find that he said any thing in his own vindication, but left it to God to clear up his integrity as the light; and he did it effectually, by working a miracle for his preservation. Daniel, in what he had done, had not offended either God or the king: Before him whom I prayed to innocency was found in me. He pretends not to a meritorious excellence, but the testimony of his conscience concerning his sincerity is his comfort–As also that before thee, O king! I have done no hurt, nor designed thee any affront.
IV. The discharge of Daniel from his confinement. His prosecutors cannot but own that the law is satisfied, though they are not, or, if it be altered, it is by a power superior to that of the Medes and Persians; and therefore no cause can be shown why Daniel should not be fetched out of the den (v. 23): The king was exceedingly glad to find him alive, and gave orders immediately that they should take him out of the den, as Jeremiah out of the dungeon; and, when they searched, no manner of hurt was found upon him; he was nowhere crushed nor scarred, but was kept perfectly well, because he believed in his God. Note, Those who boldly and cheerfully trust in God to protect them in the way of their duty shall never be made ashamed of their confidence in him, but shall always find him a present help.
V. The committing of his prosecutors to the same prison, or place of execution rather, v. 24. Darius is animated by this miracle wrought for Daniel, and now begins to take courage and act like himself. Those that would not suffer him to show mercy to Daniel shall, now that God has done it for him, be made to feel his resentments; and he will do justice for God who had shown mercy for him. Daniel’s accusers, now that his innocency is cleared, and Heaven itself has become his compurgator, have the same punishment inflicted upon them which they designed against him, according to the law of retaliation made against false accusers, Deu 19:18; Deu 19:19. Such they were to be reckoned now that Daniel was proved innocent; for, though the fact was true, yet it was not a fault. They were cast into the den of lions, which perhaps was a punishment newly invented by themselves; however, it was what they maliciously designed for Daniel. Nec lex est justior ulla qum necis artifices arte perire su–No law can be more just than that which adjudges the devisers of barbarity to perish by it,Psa 7:15; Psa 7:16; Psa 9:15; Psa 9:16. And now Solomon’s observation is verified (Prov. xi. 8), The righteous is delivered out of trouble, and the wicked cometh in his stead. In this execution we may observe, 1. The king’s severity, in ordering their wives and children to be thrown to the lions with them. How righteous are God’s statutes above those of the nations! for God commanded that the children should not die for the fathers’ crimes, Deut. xxiv. 16. Yet they were put to death in extraordinary cases, as those of Achan, and Saul, and Haman. 2. The lion’s fierceness. They had the mastery of them immediately, and tore them to pieces before they came to the bottom of the den. This verified and magnified the miracle of their sparing Daniel; for hereby it appeared that it was not because they had not appetite, but because they had not leave. Mastiffs that are kept muzzled are the more fierce when the muzzle is taken off; so were these lions. And the Lord is known by those judgments which he executes.
Fuente: Matthew Henry’s Whole Bible Commentary
THE DELIVERING GOD Verse 18-24:
Verse 18 recounts a sad night at the distraught, conscience stricken house of the king. He passed the night fasting. No musical instruments were allowed to be brought near or before him that nite. And his sleep went from him, as his soul tormented him within, Ezr 6:1; Psa 77:4; Dan 2:1. Many are ill at ease in their own sins, but stick with them from the plaudit of the crowds, or flattery of those about them, Gal 6:7-8.
Verse 19 explains that the king arose early in the morning, much earlier than usual, and went in haste, with rapid pace, to the den of lions, letting nothing stop him on the way, Dan 3:17. He evidently believed that God would in some way save and deliver Daniel alive out of the den of lions. His grief overcame his fear of the nobles, for he knew that he had done wrong, as expressed Rom 2:14.
Verse 20 adds that when the king arrived at the den he cried with a lamentable or emotionally broken voice to Daniel, “O Daniel, servant of the living God, is thy God, whom thou servest continually, without compromise, whom you put first, able to deliver thee from the lions?” Daniel could have told him that the day before, if he had asked, for He is so different from dumb idols, blind, dead, lifeless, gods, Psa 115:4-9.
Verse 21 recounts that Daniel respectfully responded, “O king, may you live for ever,” not be suddenly judged by my God for your acts against me, Gen 50:19-20.
Verse 22 continues Daniel’s testimony of witness to the king about his God, as he spoke, with lions all about him. His witness was “my God (living God) has commissioned his angels, and hasshut (locked) the lions’ mouths, in order that or so that they have not hurt me or done me any harm.” He has done this because innocence was found in me and before you, he added, I have done no injury or hurt at all. Such was the commission between king Darius and his firs president of highest integrity, Daniel who had been envied and hated by his colleagues in government labors, Psa 34:7; Psa 91:11; Heb 11:33; 1Pe 5:8. Obedience to God is compatible with loyalty to kings and civil governments, Mat 12:21; 1Pe 2:17; Act 24:16.
Verse 23 relates that then, at that point, the king was exceedingly glad, exuberant, lifted out of his grief and remorse. He ordered that Daniel then be taken out of the den of lions. He was, and upon medical examination, no manner of hurt at all was found upon him. Because he trusted in his God, Pro 3:3-5; Heb 13:5.
Verse 24 recounts that then the king brought those accusing “prayer spies,” and condemners of Daniel, before him. He then ordered each of them, their wives, and their children to be cast into the bottom of the den of lions. It is recorded that before they got to the bottom of the den, the lions had pounced upon them, had mastery over them, and broke all their bones in pieces, killed the last one of them, Num 32:23; Gal 6:7. Vengeance belongs to the Lord and He does repay evil, Deu 19:19; Deu 24:16; Pro 11:8; Pro 19:5; 2Ki 14:6; Rom 12:19.
Fuente: Garner-Howes Baptist Commentary
Here Daniel relates the tardy repentance of the king, because although he was in the greatest grief, yet he did not correct his fault. And this occurs to many who are not hardened by contempt of God and their own depravity; they are drawn aside by others, and are dissatisfied with their own vices, while they still indulge in them. Would that the examples of this evil were rare in the world! but they occur everywhere before our eyes. Darius therefore is here proposed to us as intermediate between the ungodly and the wicked — the righteous and the holy. The wicked do not hesitate to stir up the Almighty against them, and after they have dismissed all fears and all shame, they revel in their own licentiousness. Those who are ruled by the fear of God, although they sustain hard contests with the flesh, yet impose a check upon themselves, and bridle their perverse affections. Others are between the two, as I have said, not yet obstinate in their malice, and not quite satisfied with their corruption’s, and still they follow them as if bound to them by ropes. Such was Darius; for he ought constantly to have repelled the calumny of his nobles; but when he saw himself so entangled by them, he ought to have opposed them manfully, and to have reproved them for so abusing their influence over him; yet he did not act thus, but rather bent before their fury. Meanwhile he bewails in his palace, and abstains from all food and delicacies. He thus shews his displeasure at the evil conduct at which he connived. We see then how ineffectual it is for our own conscience to smite us when we sin, and to cause us sorrow for our faults; we must go beyond this, so that sorrow may lead us on to repentance, as also Paul teaches us. (2Co 7:10.) Darius, then, had reduced himself to difficulties; while he bewails his fault, he does not attempt to correct it. This was, indeed, the beginning of repentance, but nothing more; and when he feels any compunction, this stirs him up and allows him neither peace nor comfort. This lesson, then, we are to learn from Daniel’s narrative of King Darius passing the whole of that night in wailing. It follows afterwards, —
Fuente: Calvin’s Complete Commentary
(18) Instruments of musick.A word of very doubtful meaning. The root whence it is derived means to rejoice, but what is signified cannot be exactly ascertained.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. The great king spends a sleepless night in repentance for his hasty act. The “fasting,” which was a sign of sorrow and fear, would naturally be accompanied by prayers and probably sacrifices. (Compare Dan 10:3, and Jon 3:7.) There was no feasting in the palace and no “dancing girls” (R.V., margin) were allowed in his presence.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then the king went to his palace and passed the night without food. Nor were diversions brought before him. And his sleep fled from him.’
It is to the kings credit that he was genuinely greatly distressed. He could not eat and he waved away the diversions with which his servants sought to distract him. He wanted no entertainment. He was torn apart by what had happened. His feelings must have been very mixed up. He knew that he had been hoodwinked, and was perhaps already planning the fate of the men who had done it. He knew that he had been foolish and had behaved as no king should behave. He knew that he had had to pass a death sentence that should never have been passed. And he knew that he had brought about the death of an old man who did not deserve it, a good man, a man whom he had trusted. No wonder he could not eat or sleep.
Fuente: Commentary Series on the Bible by Peter Pett
Daniel’s Remarkable Deliverance
v. 18. Then the king went to his palace and passed the night fasting, v. 19. Then the king arose very early in the morning, v. 20. And when he came to the den, he cried with a lamentable voice, v. 21. Then said Daniel unto the king, v. 22. My God hath sent His angel, v. 23. Then was the king exceeding glad for him, v. 24. And the king, v. 25. Then King Darius, v. 26. I make a decree, That in every dominion of my kingdom, v. 27. He delivereth and rescueth, v. 28. So this Daniel,
Fuente: The Popular Commentary on the Bible by Kretzmann
Dan 6:18. Neither were instruments of music brought before him Nor were sweet odours brought to him. Houbigant. Several of the other versions read, Nor was food, or provision set before him. See Houbigant’s note.
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 6:18 Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before him: and his sleep went from him.
Ver. 18. Then the king went to his palace, and passed the night fasting. ] As good reason he had, for the love and loss of such a counsellor, whom he had unwittingly betrayed, but wittingly condemned, and now he is self-condemned for so doing. His conscience was perplexed for his injustice, so that he careth neither for food nor music.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
passed the night fasting. Showing the long-standing affection which Astyages had for Daniel.
instruments of musick. Some understand the word as referring to “tables”; others, women or dancing girls.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 6:18-19
Dan 6:18 ThenH116 the kingH4430 wentH236 to his palace,H1965 and passed the nightH956 fasting:H2908 neitherH3809 were instruments of musickH1761 broughtH5954 beforeH6925 him: and his sleepH8139 wentH5075 fromH5922 him.
Dan 6:19 ThenH116 the kingH4430 aroseH6966 very early in the morning,H8238 H5053 and wentH236 in hasteH927 unto the denH1358 ofH1768 lions.H744
Dan 6:18-19
Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before him: and his sleep went from him. Then the king arose very early in the morning, and went in haste unto the den of lions.
Darius was greatly upset. We see here in this accounting that he refused to eat and he could not sleep all night. Daniel had made quite an impression on Darius and there is strong evidence here that they were friends. And why not? Daniel was his top president. Doubtless they spent much time together in the administration of the affairs of the kingdom. A bond of friendship and trust had developed between them and Darius obviously admired Daniel’s steadfastness because he made specific mention of the fact that he served his God continually.
Early before the normal activities of the palace commenced, Darius gave up trying to sleep and went to the lion’s den to check on Daniel personally. He could have sent a servant to do this but chose to go himself, which testifies of his affection toward Daniel. We notice here that he went in haste. Daniel and his fate in the lion’s den was obviously the highest priority for the king at this point.
Fuente: Old and New Testaments Restoration Commentary
and passed: 2Sa 12:16, 2Sa 12:17, 2Sa 19:24, 1Ki 21:27, Job 21:12, Psa 137:2, Ecc 2:8, Isa 24:8, Isa 24:9, Amo 6:4-6, Jon 3:3-9, Rev 18:22
instruments: or, table
and: Dan 2:1, Est 6:1, Psa 77:4
Reciprocal: Job 30:31 – General Pro 25:20 – so Ecc 2:23 – his heart Dan 6:23 – was Dan 10:3 – I ate Act 16:37 – let
Fuente: The Treasury of Scripture Knowledge
Dan 6:18. The whole circumstance was grievous to Darius, for he thought well of Daniel, and had realized that he was the victim of a plot caused by the envy of the lords and princes. The king passed a very restless night. Musick has no separate word in the original, but the phrase instruments of musick Is from DACHAVAH and the most that Strong says of it by way of definition is, probably a musical instrument (aa being struck),” and he says it is equivalent to another original word that he defines, a primitive root; to push down.” Young says the word is of “uncertain meaning, Mof fatt renders the word for instruments of musick by “dancing girls, and a footnote in the American Standard Version gives the same rendering. Another work of reference renders it concubines. Prom the foregoing information we can get a reasonably clear picture of the situation. Darius was an idolater, also was a weak, pleasureloving king. Under less serious circumstances a man unabie to sleep would pass the time in the indulgence of his appetites and passions. But the wakefulness of Darius was caused by a grief so profound that be had no desire for wine and women.
Fuente: Combined Bible Commentary
Dan 6:18-20. Then the king went to his palace Vexed at himself for what he had done, and calling himself unwise and unjust for not adhering to the laws of God and nature, notwithstanding the law of the Medes and Persians; and passed the night fasting His heart was so full of grief and fear, that he could eat no supper, nor take any kind of refreshment. Neither were instruments of music brought before him In which, amidst his present distress and trouble, he could take no pleasure. No doubt Daniel spent a far more pleasant night among the lions, while employed in fervent prayer, and admiring, grateful praise, than either his malicious persecutors, or the king himself, whose solicitude about Daniel made him very unhappy, and effectually prevented him from closing his eyes in sleep. The king arose very early in the morning Full of anxiety about Daniel; and went in haste unto the lions den Concerned to know whether the faint hope he entertained of his preservation had been realized. And when he came to the den The LXX. render it, , in his approaching the den, or, when he came near to the den, as Wintle renders it; he cried with a lamentable, or doleful, voice unto Daniel Longing to know whether he was yet alive, and yet trembling to ask the question, lest he should be answered by the roaring of the lions after more prey; O Daniel, servant of the living God Here Darius makes an acknowledgment, that the God whom Daniel served was the true and living God, not an imaginary and fictitious deity. Nebuchadnezzar made the same confession more than once; but neither of these kings had courage to renounce the worship of the false and fictitious deities of their country. Is thy God, whom thou servest continually, able to deliver thee, &c. That is, has he been able to deliver thee, or has he thought fit in this case to exert his power? What he doubted of, we are sure of, that the servants of the living God have a master who is well able to deliver and protect them; and who will assuredly do both the one and the other, as far as he sees will be for their good and for his glory.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
In contrast to Nebuchadnezzar, who showed no compassion for Daniel’s three friends, Darius spent a fitful night without food, entertainment, or sleep. Normally, prayer accompanied fasting among the Israelites. Darius may have prayed too, but the point of this description is that he felt extremely anxious over the welfare of his friend.