16<\/strong>. give him time<\/em> ] or (R.V.) appoint him a time<\/em>.<\/p>\n and that he would shew<\/em> ] that he might<\/strong> (R.V. marg.<\/em>) declare<\/strong>. Daniel only asked for time; and such a request would be the more readily granted, as Nebuchadnezzar had already (Dan 1:20<\/span>) been favourably impressed by his superior skill.<\/p>\n Then Daniel went in … – <\/B>Either by himself, or through the medium of some friend. Perhaps all that is meant is not that he actually went into the presence of the monarch, but that he went into the palace, and through the interposition of some high officer of court who had access to the sovereign, desired of him that he would give him time, and that he would make it known. It would rather appear, from Dan 2:24-25<\/span>, that the first direct audience which he had with the king was after the thing was made known to him in a night vision, and it would scarcely accord with established Oriental usages that he should go immediately and unceremoniously into the royal presence. A petition, presented through some one who had access to the king, would meet all the circumstances of the case.<\/P> That he would give him time – <\/B>He did not specify why he desired time, though the reason why he did it is plain enough. He wished to lay the matter before God, and to engage his friends in earnest prayer that the dream and the interpretation might be made known to him. This request was granted to him. It may seem remarkable, as no time was allowed to the Chaldeans that they might make inquiry Dan 2:8<\/span>, that such a favor should have been granted to Daniel, especially after the execution of the sentence had been commenced; but we are to remember<\/P> (1) that the king would recollect the favor which he had already shown Daniel on good grounds, and the fact that he regarded him as endowed with great wisdom, Dan 1:19-20<\/span>.<\/P> (2) Daniel did not ask, as the Chaldeans did, that the king should tell the dream before he undertook to explain it, but he proposed evidently to unfold the whole matter.<\/P> (3) It could not but occur to the king that Daniel had not yet been consulted, and that it was but reasonable that he should have a fair trial now, since it appeared that he was involved in the general sentence.<\/P> (4) The anxiety of the king to understand the dream was so great that he was willing to grasp at any hope in order that his perplexities might be relieved; and<\/P> (5) It is not improper to suppose that there may have been a Divine influence on the mind of this monarch, making him willing to do so simple an act of justice as this, in order that it might be seen and acknowledged that the hand of God was in the whole matter.<\/P><\/p>\n Verse 16. That he would give him time<\/B><\/I>] That is, that he might seek unto God for a revelation of the thing. The Chaldeans dared not even to promise this<\/I>; they would only pledge themselves for the interpretation<\/I>, provided the king would furnish the dream<\/I>. Daniel engages both to find the lost dream<\/I>, and to give the proper interpretation<\/I>.<\/P> <\/p>\n There are four things here very strange and wonderful. <\/P> 1. That Arioch, instead of executing the kings decree speedily, should make this stop. <\/P> 2. That he should dare to see the kings face when he was so wroth, instead of doing what his commission tied him to. <\/P> 3. That Daniel should have the boldness to go in to the king when he was in his fury. <\/P> 4. That he should desire time and obtain it of the king, who had denied the same thing to the wise men. To which we answer, The signal hand of God was in all this. <\/P> 2. In particular, Daniel was in great esteem with the king above all the wise men, Dan 1:19<\/span>,20<\/span> 3<\/span>. <\/P> 3. He gave both Arioch and the king hopes he would show and interpret the kings dream. <\/P> <\/p>\n 16. Daniel went in<\/B>perhaps notin person, but by the mediation of some courtier who had access tothe king. His first direct interview seems to have been Da2:25<\/span> [BARNES]. <\/P> time<\/B>The king granted”time” to Daniel, though he would not do so to theChaldeans because they betrayed their lying purpose by requiring himto tell the dream, which Daniel did not. Providence doubtlessinfluenced his mind, already favorable (Dan 1:19<\/span>;Dan 1:20<\/span>), to show special favorto Daniel.<\/P><\/p>\n Then Daniel went in<\/strong>,…. Or “went up” n; to the king’s palace, which might be built on an eminence; or into his chamber, where he probably was; or in some upper room, very likely introduced by Arioch; and which was a bold and daring action in them both: in Arioch, to cease from doing his orders, and entering into the king’s presence before he had; and in Daniel, to appear before him, having the name of a wise man, when the king was in such a fury; all which was owing to the providence of God, that wrought upon the heart of Arioch, to listen to what Daniel said, and inspired them both with courage to go in to the king:<\/p>\n and desired of the king that he would give him time<\/strong>; not two or three days, but only that night, till morning, as Saadiah observes; and this with a view not to read books, or study any art; or, by reasoning with himself, or conversation with others, to get knowledge; but to pray to God:<\/p>\n and that he would show the king the interpretation<\/strong>; that is, of his dream, and the dream itself; being persuaded in his own mind that God would hear his prayers, and make it known to him. The king granted him his request, though he upbraided the wise men of their design to gain time; but perhaps, upon the sight of Daniel, he remembered him again, and how superior in wisdom he was to all his magicians and wise men; and besides, Daniel gave him hope, yea, assurance, of showing his dream, and the interpretation of it, which his mind was very eager after; but chiefly this subsiding of his wrath, and his indulging Daniel in his request, were owing to the overruling providence of God.<\/p>\n n “ascendit”, Gejerus.<\/p>\n This verse contains nothing new, unless we must notice what is not expressed, namely, that the prefect was not entirely without fear in giving Daniel an introduction to the king. For he knew the Icing to be very angry, and himself under serious displeasure, for not immediately executing the edict. But, as we have already said, God had taken Daniel into his confidence, and so bends and tames the mind of the prefect, that he no longer hesitates to introduce Daniel to the king. Another point is also gathered from the context, namely, Daniel’s obtaining his request; for it is said, he returned home, doubtless, because he obtained a single day from the king with the view of satisfying his demands on the next day. And yet it is surprising that this favor was granted, since the king wished the dream narrated to him immediately. Although Daniel does not here relate the reasons which he used with the king, yet most probably he confessed what we shall afterwards observe in its own place, namely, that he was not endued with sufficient intelligence to expound the dream, but hoping in God’s kindness, he would return next day with a new revelation. Otherwise the king would never have permitted this, if Daniel had petitioned doubtfully; or if he had not borne witness to his hopes of some, secret revelation from God, he would have been rejected immediately, and would have provoked still further the anger of the king. The Hebrews very commonly mention afterwards, in the context, whatever they omit in its proper place. So when he modestly confesses his inability to satisfy the king, till he has received from the Lord a faithful message, the king grants him the required time, as we shall see; more clearly afterwards. It follows — <\/p>\n (16) Daniel went in.<\/strong>Two characteristics of the prophet strike us, which distinguish the one who trusts in Gods help from those who relied entirely upon their secular wisdom. (1) The courage of Daniel, which led him to venture into the kings presence upon a humane errand. (2) His humility, in asking the king to give him time. The wise men regarded the whole matter as an impossibility, and treated it as such, not even asking for any extension of time. But the faith of Daniel inspired him with this courageous humility, and was amply rewarded.<\/p>\n We are not told in so many words that this extension of time was granted, or that Daniel undertook to show more than the interpretation of the dream. A true account of what happened can only be gathered by reading Dan. 2:18<\/span>; Dan. 2:28<\/span> by the side of this verse. It should be remembered that many narratives of scripture are related in a very condensed form, fuller details being added afterwards. (See Dan. 2:24<\/span>, Note.)<\/p>\n Dan 2:16 Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.<\/p>\n Ver. 16. Then Daniel desired the king to give him time.] Not to study or deliberate, but to pray with fervency and perseverance, which is the best help to find out secrets. Jer 33:3 <\/p>\n <\/p>\n And that he would show the king the interpretation.<\/strong> ] Beatus, ait Plato, qui etiam in senectute veritatem consequitur,<\/em> He is happy who findeth out the truth, though it be long first, saith Plato.<\/p>\n give him time = appoint him a time. <\/p>\n Dan 2:16<\/p>\n Dan 2:16 Then DanielH1841 went in,H5954 and desiredH1156 ofH4481 the kingH4430 thatH1768 he would giveH5415 him time,H2166 and that he would shewH2324 the kingH4430 the interpretation.H6591 <\/p>\n Dan 2:16 <\/p>\n Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.<\/p>\n One does not just stroll into the presence of the king of Babylon or any other king in this era of history for that matter, unless they are well favored. We should recall that Esther put her life on the line in order to come into the presence of the Persian king Ahasuerus and she was his wife. It was a significant accomplishment that Daniel was even able to do this, let alone get a stay of execution for himself and his companions. But he was successful which testifies to the regard Nebuchadnezzar held for Daniel and to the fact that Nebuchadnezzar really wanted to know what his dream meant. <\/p>\n and desired: Dan 2:9-11, Dan 1:18, Dan 1:19<\/p>\n Dan 2:16. Having learned that disappointment at failure to obtain the interpretation of his dream was the real cause of the kings action, Daniel requested him to give him the opportunity and he would get the desired information for him. This request of Daniel produced a “stay of execution for a while.<\/p>\n There is no other record of God having given anyone knowledge of a dream that another person had-without the dreamer telling him about it. Joseph had interpreted the dreams of Pharaoh and his servants after they told him what they were. However, Daniel believed that God could do anything<\/span>, even reveal the dream itself<\/span> to him, as well as its interpretation.<\/p>\n "The stage was now set to show the reality, wisdom, and power of the one true God-Yahweh-as over against the inarticulate and impotent imaginary gods the magicians worshiped. It is the same general theme that dominates the remainder of the book and serves to remind the Hebrew nation that despite their own failure, collapse, and banishment into exile, the God of Israel remains as omnipotent as he ever was in the days of Moses and that his covenantal love remains as steadfast toward the seed of Abraham as it ever had been." [Note: Archer, "Daniel," p. 42.] <\/span><\/p>\n Then Daniel went in, and desired of the king that he would give him time, and that he would show the king the interpretation. 16. give him time ] or (R.V.) appoint him a time. and that he would shew ] that he might (R.V. marg.) declare. Daniel only asked for time; and such a … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 2:16”<\/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-21785","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21785","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=21785"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21785\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21785"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21785"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21785"}],"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: Adam Clarke’s Commentary and Critical 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: 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
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"