6<\/strong>. shew<\/em> (twice)] declare<\/strong>. So Dan 2:7<\/em><\/span> ; Dan 2:9-11<\/em><\/span><\/em> ; Dan 2:16<\/em><\/span><\/em> ; Dan 2:24<\/em><\/span><\/em> ; Dan 2:27<\/em><\/span><\/em> ; Dan 4:2<\/em><\/span><\/em> ; Dan 5:7<\/em><\/span><\/em> ; Dan 5:12<\/em><\/span><\/em> ; Dan 5:15<\/em><\/span><\/em>.<\/p>\n rewards<\/em> ] A rare word, probably of Persian origin (according to Andreas, in the Glossary in Marti’s Gramm. der Bibl.-Aram. Sprache<\/em>, properly, tribute, present<\/em>), found otherwise only in Dan 5:17<\/span>, where it stands in a similar context.<\/p>\n But if ye show the dream – <\/B>If you show what the dream was.<\/P> And the interpretation thereof – <\/B>What it signifies. That is, they were so to state the dream that Nebuchadnezzar would recognize it; and they were to give such an explanation of it as would commend itself to his mind as the true one. On this last point he would doubtless rely much on their supposed wisdom in performing this duty, but it would seem clear, also, that it was necessary that the interpretation should be seen to be a fair interpretation, or such as would be fairly implied in the dream. Thus, when Daniel made known the interpretation, he saw at once that it met all the features of the dream, and he admitted it to be correct. So also when Daniel explained the handwriting on the wall to Belshazzar, he admitted the justness of it, and loaded him with honors, Dan 5:29<\/span>. So when Joseph explained the dreams of Pharaoh, he at once saw the appropriateness of the explanation, and admitted it to be correct Gen 41:39-45<\/span>; and so in the case above referred to (notes on Dan 2:2<\/span>), of Astyages respecting the dreams of his daughter (Herod. 1, cvii.; cviii.), he at once saw that the interpretation of the dreams proposed by the Magi accorded with the dreams, and took his measures accordingly.<\/P> Ye shall receive of me gifts, and rewards, and great honor – <\/B>Intending to appeal to their highest hopes to induce them, if possible, to disclose the meaning of the dream. He specifics no particular rewards, but makes the promise general; and the evident meaning is, that, in such a case, he would bestow what it became a monarch like him to give. That the usual rewards in such a case were such as were adapted to stimulate to the most vigorous exertions of their powers, may be seen from the honor which he conferred on Daniel when he made known the dream Dan 2:48<\/span>, and from the rewards which Belshazzar conferred on Daniel for making known the interpretation of the writing on the wall Dan 5:29<\/span> : Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. Compare Est 5:11<\/span>; Est 6:7-9<\/span>.<\/P><\/p>\n As I threatened you with death for not doing, I promise you rewards and honour if ye perform it. This is in the power of princes, as they think, but all this would not do; therefore they are still where they were, they answered the king again. <\/P> <\/p>\n 6. rewards<\/B>literally,”presents poured out in<\/I> lavish profusion.”<\/P><\/p>\n But if ye show the dream, and the interpretation thereof<\/strong>,…. Which he was extremely intent upon to know; and therefore makes use of every way to obtain it, first by threatenings, to terrify, and next by promises, to allure:<\/p>\n ye shall receive of me gifts, and rewards, and great honour<\/strong>; gold, silver, jewels, rich apparel, houses, lands, and great promotion to some of the highest places of honour, trust, and profit, in the kingdom, as Daniel afterwards had:<\/p>\n therefore show me the dream, and the interpretation thereof<\/strong>; at once, directly, without any more ado; for the king was impatient of it.<\/p>\n Here the king, on the other hand, desires to entice them by the hope of gain, to apply themselves to narrate his dream. He had already attempted to strike them with horror, that even if they are unwilling he may wrest the narration of the dream from them, as well as its interpretation. Meanwhile, if they could be induced by flattery, he tries this argument upon them; for he promises a gift, and reward, and honor, that is, he promises a large remuneration if they narrated his dream, and were faithful interpreters. Hence we gather, what all history declares, that the Magi made a gain of their predictions and guesses. The wise men of the Indies, being frugal and austere in their manner of living, were not wholly devoted to gain; for they are known to have lived without any need of either money, or furniture, or anything else. They were content with roots, and had no need of clothing, slept upon the ground, and were thus free from avarice. But the Chaldeans, we know, ran hither and thither to obtain money from the simple and credulous. Hence the king here speaks according to custom when he promises a large reward. We must remark here, how the Chaldeans scattered their prophecies for the sake of gain; and when knowledge is rendered saleable, it is sure to be adulterated with many faults. As when Paul speaks of corruptors of the Gospel, he says, — they trafficked in it, (2Co 2:7<\/span>,) because when a profit is made, as we have previously said, even honorable teachers must necessarily degenerate and pervert all sincerity by their lying. For where avarice reigns, there is flattery, servile obsequiousness, and cunning of all kinds, while truth is utterly extinguished. Whence it is not surprising if the Chaldeans were so inclined to deceit, as it became natural to them through the pursuit of gain and the lust for wealth. Some honest teachers may receive support from the public treasury; but, as we have said, when any one is drawn aside by lucre, he must necessarily pervert and deprave all purity of doctrine. And from this passage we gather, further, the anxiety of the king, as he had no wish to spare expense, if by this means he could click the interpretation of his dream from the Chaldeans; all the while he is furiously angry with them, because he does not obtain what the offered reward ought to procure. It now follows — <\/p>\n (6) Rewards.<\/strong>A word of uncertain meaning. It occurs again Dan. 5:17<\/span>, and probably is correctly rendered.<\/p>\n 6-9<\/strong>. <\/strong> Gifts are promised to anyone who can tell the dream and its meaning, while the strong affirmation of the magicians that they could give a true interpretation if they only knew what the dream was is characterized as lying and corrupt words <\/strong> used simply with the desire to “buy the time” and postpone punishment for their false pretenses until perhaps the king might relent, or a more lucky day for them should come. But the king affirms that he will not relent; the threat which had gone forth from him was irrevocable, and if they failed to do what he demanded there was but one decree <\/strong> or law for them the sentence, or punishment, of death.<\/p>\n Dan 2:6 But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof.<\/p>\n Ver. 6. He shall receive of me gifts and reward.<\/strong> ] This was what they gaped after, but missed, and therefore out of envy called not Daniel and his companions, as some think, lest they should share with them. <\/p>\n <\/p>\n And great honour.<\/strong> ] Great learning deserveth great honour. Aeneas Sylvius was wont to say that popular men should esteem it as silver, noblemen as gold, princes prize it as pearls.<\/p>\n rewards. Chaldee. nebizbah = a present. <\/p>\n Dan 2:6<\/p>\n Dan 2:6 But ifH2006 ye shewH2324 the dream,H2493 and the interpretationH6591 thereof, ye shall receiveH6902 ofH4481 H6925 me giftsH4978 and rewardsH5023 and greatH7690 honour:H3367 thereforeH3861 shewH2324 me the dream,H2493 and the interpretationH6591 thereof. <\/p>\n Dan 2:6<\/p>\n But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof.<\/p>\n Nebuchadnezzar started with the negative incentives. Now he gives the positive ones. If the Chaldeans can perform to Nebuchadnezzar’s expectations, they will be showered with gifts and honors. Failure will result in their deaths. The Biblical record restricts itself here to a simple recording of the facts. However, one cannot but help to speculate on the obvious consternation among the Chaldeans upon hearing Nebuchadnezzar’s request and the consequences for failure. It is safe to draw the conclusion that there were some high level discussions going on among the Chaldeans over this predicament they found themselves in. <\/p>\n It is often the case when someone or a group of people set themselves up as mystics and magicians that there are times when they are called upon to perform something clearly outside their ability. Trickery and illusion can only go so far and these people may be able to maintain their sham for some time, but in this case, they were caught and they knew it. One cannot help but consider the foolishness of trying to maintain such activities in any society, let alone one where the disfavor of the wrong individuals can cost one their lives. Charlatans have been around for centuries and through Daniel they can look back and see a grim example of the consequences that can befall them if they find themselves in the unfortunate position of being unable to live up to the things they claim they can do. <\/p>\n ye shall: Dan 2:48, Dan 5:7, Dan 5:16, Dan 5:29, Num 22:7, Num 22:17, Num 22:37, Num 24:11 <\/p>\n rewards: or, fee, Dan 5:17, *marg.<\/p>\n Dan 2:6. These gifts and rewards are not to be regarded in the light of bribes, but as legitimate returns for services rendered. These men were subjects of the king and any assistance they could give towards clearing up the confusion their master was undergoing would he proper and would entitle them to some reward.<\/p>\n But if ye show the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honor: therefore show me the dream, and the interpretation thereof. 6. shew (twice)] declare. So Dan 2:7 ; Dan 2:9-11 ; Dan 2:16 ; Dan 2:24 ; Dan 2:27 ; Dan 4:2 ; Dan 5:7 … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 2:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21775","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21775","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21775"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21775\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21775"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21775"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21775"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"