9<\/strong>. That<\/strong>, if ye<\/em> make not<\/strong> known unto me the dream<\/em>, there is but one<\/em> law<\/strong> for you<\/em> ] you can expect nothing else but punishment. Lit. your law<\/em> (i.e. the law or sentence against you) is one<\/em>, implying that it is unalterable and inevitable; cf. Est 4:11<\/span>. The word for ‘law’ ( dth<\/em>) is Persian, Zend dta<\/em>, Mod. Pers. dd<\/em> (see the Introduction, p. lvi).<\/p>\n and<\/strong> (also) lying and corrupt words ye have<\/em> agreed<\/strong> to speak before me<\/em> ] pretending falsely that you will be able to explain the dream, if it is only told you.<\/p>\n prepared<\/em> ] So the Kt.; but the Qr, ‘ye have prepared yourselves<\/em>, or agreed together<\/strong> ’ (cf. Amo 3:3<\/span> Targ.), is more in accordance with usage (see Levy, Chald. W. B<\/em>., s.v.).<\/p>\n before me<\/em> ] to speak ‘before,’ rather than ‘to,’ a king, is the language of respect: so Dan 2:10-11<\/span>; Dan 2:27<\/span>; Dan 2:36<\/span>; Dan 5:17<\/span>; Dan 6:12<\/span>; Est 1:16<\/span>; Est 7:9<\/span>; Est 8:3<\/span>. Cp. on Dan 6:10<\/span>.<\/p>\n till the time be changed<\/em> ] till circumstances take a favourable turn, and the king, for instance, has his attention diverted to something else.<\/p>\n therefore tell me<\/em>, &c.] if they are able to tell him the dream, it will be a guarantee to him that their explanation will be trustworthy.<\/p>\n But if ye will not make known unto me the dream, there is but one decree for you – <\/B>That is, you shall share the same fate. You shall all be cut to pieces, and your houses reduced to ruin, Dan 2:5<\/span>. There shall be no favor shown to any class of you, or to any individual among you. It seems to have been supposed that the responsibility rested on them individually as well as collectively, and that it would be right to hold each and every one of them bound to explain the matter. As no difference of obligation was recognized, there would be no difference of criminality. It should be said, however, that there is a difference of interpretation here. Gesenius, and some others, render the word translated decree – <\/span> dath<\/I> – counsel, plan, purpose, and suppose that it means, this only is your counsel, or plan; that is, to prepare lying words, and to gain time. So Prof. Stuart renders the verse, If ye will not make known to me the dream, one thing is your purpose, both a false and deceitful word have ye agreed to utter before me, until the time shall have changed; therefore tell me the dream, and then I shall know that you can show me the interpretation thereof. The original word, however, is most commonly used in the sense of law or decree. See Deu 33:2<\/span>; Est 1:8<\/span>, Est 1:13<\/span>, Est 1:15<\/span>, Est 1:19<\/span>; Est 2:8<\/span>; Est 3:8<\/span>, Est 3:14-15<\/span>; Est 4:3<\/span>, Est 4:8<\/span>, Est 4:11<\/span>, Est 4:16<\/span>; Est 8:13-14<\/span>, Est 8:17<\/span>; Est 9:1<\/span>, Est 9:13-14<\/span>; and there seems to be no necessity for departing from the common translation. It contains a sense according to the truth in the case, and is in accordance with the Greek, Latin, and Syriac versions.<\/P> For ye have prepared lying and corrupt words to speak before me – <\/B>That is, You have done this in asking me to state the dream Dan 2:4<\/span>, Dan 2:7<\/span>, and in the demand that the dream should be made known to you, in order that you may interpret it. I shall know by your inability to recal the dream that you have been acting a false and deceitful part, and that your pretensions were all false. Your wish, therefore, to have me state the dream will be shown to be a mere pretence, an artifice for delay, that you might put off the execution of the sentence with the hope of escaping altogether.<\/P> Till the time be changed – <\/B>That is, until a new state of things shall occur; either until his purpose might change, and his anger should subside or until there should be a change of government: It was natural for such thoughts to pass through the mind of the king, since, as matters could be no worse for them if the subject was delayed, there was a possibility that they might be better – for any change would be likely to be an advantage. There does not appear to have been any great confidence or affection on either side. The king suspected that they were influenced by bad motives, and they certainly had no strong reasons for attachment to him. Compare the notes at Dan 2:21<\/span>, and Dan 7:25<\/span>.<\/P> <\/p>\n There is but one decree for you; that is, I will not retract my sentence, ye shall surely die: you are upon tricks, ye have prepared corrupt and lying words, for he that can interpret a dream can tell the dream, both come from a Divine inspiration, which ye pretend to; but I say ye have it not. <\/P> <\/p>\n 9. one decree<\/B>There can be nosecond one reversing the first (Es4:11<\/span>). <\/P> corrupt<\/B>deceitful. <\/P> till the time be changed<\/B>tilla new state of things arrive, either by my ceasing to trouble myselfabout the dream, or by a change of government (which perhaps theagitation caused by the dream made Nebuchadnezzar to forebode, and soto suspect the Chaldeans of plotting). <\/P> tell . . . dream, and I shallknow . . . ye can show . . . interpretation<\/B>If ye cannot tellthe past, a dream actually presented to me, how can ye know, andshow, the future events prefigured in it?<\/P><\/p>\n But if ye will not make known unto me the dream<\/strong>,…. For the present he does not insist upon the interpretation, only the dream itself, at least this is now only mentioned; concluding that if they could do the one, they could do the other, as is after observed:<\/p>\n there is but one decree for you<\/strong>; for them all; and that was the decree of death; which should never be revoked or mitigated, or the sentence be changed for another; but should certainly be executed, and in which they were all involved, not one should escape:<\/p>\n for ye have prepared lying and corrupt words to speak before me<\/strong>; framed a deceitful answer to impose upon and screen yourselves:<\/p>\n till the time be changed<\/strong>; either that he could remember his dream, and tell them it himself; or all the images and impressions of it were wore off his mind, so that they could tell him anything, and he not be able to disprove them; or he would grow indifferent to it, and his passionate desire after it cool, and he be careless whether he knew it or not; or he or they should die; or he might be engaged in other affairs, and be called abroad to war, as he had been; or some thing or other turn up, whereby they might escape the ruin threatened. Saadiah fixes the time to noon, when the conversation of kings ceased, and they were otherwise engaged:<\/p>\n therefore tell me the dream, and I shall know that ye can show me the interpretation thereof<\/strong>; for by being able to tell a dream that was past, it might be concluded they were able to tell what was to come, signified by that dream; and if they could not declare what was past, how should it be thought that they could foretell things to come?<\/p>\n He adds again, Ye have prepared a fallacious and corrupt speech to relate here before me, as your excuse. Again, the king charges them with fraud and malice, of which they were not guilty; as if he had said, they purposely sought specious pretenses for practicing deceit. But he says, a lying speech, or fallacious and corrupt; that is, yours is a stale excuse, as we commonly say, and I loathe it. If there were any colorable pretext I might admit what. ye say, but I see in your words nothing but fallacies, and those too which savor of corruption. Now, therefore, we observe the king not only angry because the Magi cannot relate his dream, but charging it against them, as a greater crime, that they brought a stale excuse and wished purposely to deceive him. He next adds, tell me the dream and then I shall know it; or then I shall know that ye can faithfully interpret, its meaning. Here the king takes up another argument to convict the Magi of cunning. Ye boast, indeed, that you have no difficulty in interpreting the dream. How can ye be confident of this, for the dream itself is still unknown to you? If I had told it you, ye might then say whether ye could explain it or not; but when I now ask you about the dream of which both you and I are ignorant, ye say, when have related the dream, the rest is in your power; I therefore shall prove you to be good and true interpreters of dreams if ye can tell me mine, since the one thing depends on the other, and ye are too rash in presuming upon what is not yet discovered. Since, therefore, ye burst forth so hastily, and wish to persuade me that ye are sure of the interpretation, you are evidently quite deceived in this respect; and your rashness and fraud are herein detected, because ye are clearly deceiving me. This is the substance — the rest to-morrow. <\/p>\n (9) There is but one decree.<\/strong>He refers to the decree mentioned Dan. 2:5<\/span>, that both the dream and the interpretation must be told. These two things must go together, for they form the subject of one decree.<\/p>\n Ye have prepared . . . be changed<\/strong>i.e.,<\/em> you have made au agreement among yourselves to postpone the matter till a more lucky time for explaining the dream shall come. On Eastern notions about fortunate days, comp. Est. 3:7<\/span> and the standard inscription or Nebuchadnezzar towards the end.<\/p>\n Dan 2:9 But if ye will not make known unto me the dream, [there is but] one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.<\/p>\n Ver. 9. There is but one decree for you.<\/strong> ] But that was a very tyrannical and bloody one. It is dangerous to affront great men, a<\/em> though in a just cause. Ecc 10:4 <\/p>\n “ Saevum praelustri fulmen ab arce venit.<\/em> ” – Ovid.<\/p>\n <\/em><\/p>\n <\/p>\n <\/em><\/strong><\/p>\n Till the time be changed.<\/strong> ] The Latin hath it, Till there be another state of things. See on Dan 2:8<\/span> . <\/p>\n <\/p>\n Tell me the dream, and I shall know that ye can show me the interpretation thereof.<\/strong> ] If you cannot tell it, surely you cannot interpret it; since they are both of a divine instinct, and nothing is hidden from God. <\/p>\n<\/p>\n a<\/em> Procul a culmine, et procul a fulmine.<\/em> <\/p>\n there is: Dan 3:15, Est 4:11 <\/p>\n for: 1Ki 22:6, 1Ki 22:22, Pro 12:19, Isa 44:25, Eze 13:6, Eze 13:17, Eze 13:19, 2Co 2:17 <\/p>\n the time: Dan 2:21, Dan 5:28, Dan 5:31, Dan 7:25 <\/p>\n I shall: Isa 41:23 <\/p>\n Reciprocal: Exo 5:18 – yet shall ye deliver Dan 2:7 – Let Dan 2:15 – made Dan 2:16 – and desired Mic 3:7 – the seers<\/p>\n Dan 2:9. Tell me the dream, and 1 shall know. The logic of Nebuchadnezzar was correct, for if these men possessed the superhuman knowledge they professed to have, it would have been as easy to recall the dream as to interpret it. If there was any difference it would have been easier, since the dream was something that had already occurred while the interpretation was in the future. This consideration led the king to doubt the sincerity of all their pretensions of being wise men in the sense that term was used, and it showed him their reason for seeking more time, which is the meaning of till the time be changed. But one decree means that no change would be made in the decree that was threatened in verse 5.<\/p>\n Dan 2:9. If ye will not make known the dream, &c., there is but one decree for you No alteration will be made as to my declaration; and you have nothing to expect but the execution of the sentence which I have passed upon you. For ye have prepared lying and corrupt words The kings meaning seems to be, that he found by their behaviour, they were ready, in case he told his dream, to invent and give some kind of plausible interpretation of it; or such a one as might, in some way or other, be applicable to whatever events should follow it: in short, that he found their pretended knowledge to be all imposture, since, if they were able to foretel things not yet come to pass, they might certainly tell things already past, and so inform him what was the subject of his dream. Till the time be changed Till there be such an alteration of things, that neither my dream, nor your interpretation, may be thought of any more. Or, as some think, this may be spoken of the wise men framing excuses, in order to delay their punishment, in hopes there might be some change in things, or in the kings mind, whereby they might escape it. From what he says, however, in the conclusion of the verse, it seems to be rather an insinuation, that they intended to forge or invent an interpretation of his dream, not being able to show the true interpretation of it.<\/p>\n But if ye will not make known unto me the dream, [there is but] one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can show me the interpretation thereof. 9. That, if … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 2:9”<\/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-21778","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21778","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=21778"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21778\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21778"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21778"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21778"}],"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: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"