| Nebuchadnezzar’s Dream.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> | B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 603.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 24 Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men<\/I> of Babylon: he went and said thus unto him; Destroy not the wise men<\/I> of Babylon: bring me in before the king, and I will show unto the king the interpretation. 25 Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. 26 The king answered and said to Daniel, whose name was<\/I> Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? 27 Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men,<\/I> the astrologers, the magicians, the soothsayers, show unto the king; 28 But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these; 29 As for thee, O king, thy thoughts came into thy mind<\/I> upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. 30 But as for me, this secret is not revealed to me for any<\/I> wisdom that I have more than any living, but for their<\/I> sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.<\/P> We have here the introduction to Daniel’s declaring the dream, and the interpretation of it.<\/P> I. He immediately bespoke the reversing of the sentence against the wise men of Babylon, v.<\/I><\/span> 24<\/span>. He went with all speed to Arioch, to tell him that his commission was now superseded: Destroy not the wise men of Babylon.<\/I> Though there were those of them perhaps that deserved to die, as magicians, by the law of God, yet here that which they stood condemned for was not a crime worth of death or of bonds, and therefore let them not die, and be unjustly destroyed,<\/I> but let them live, and be justly shamed, as having been nonplussed and unable to do that which a prophet of the Lord could do. Note, Since God shows common kindness to the evil and good, we should do so too, and be ready to save the lives of even bad men, Matt. v. 45<\/span>. A good man is a common good. To Paul in the ship God gave the souls of all that sailed with him; they were saved for his sake. To Daniel was owing the preservation of all the wise men, who yet rendered not according to the benefit done to them, ch.<\/I><\/span> iii. 8<\/span>.<\/P> II. He offered his service, with great assurance, to go to the king, and tell him his dream and the interpretation of it, and was admitted accordingly, Dan 2:24<\/span>; Dan 2:25<\/span>. Arioch brought him in haste to the king, hoping to ingratiate himself by introducing Daniel; he pretends he had sought him to interpret the king’s dream, whereas really it was to execute upon him the king’s sentence that he sought him. But courtiers’ business is every way to humour the prince and make their own services acceptable.<\/P> III. He contrived as much as might be to reflect shame upon the magicians, and to give honour to God, upon this occasion. The king owned that it was a bold undertaking, and questioned whether he could make it good (v.<\/I><\/span> 26<\/span>): Art thou able to make known unto me the dream?<\/I> What! Such a babe in this knowledge, such a stripling as thou are, wilt thou undertake that which thy seniors despair of doing? The less likely it appeared to the king that Daniel should do this the more God was glorified in enabling him to do it. Note, In transmitting divine revelation to the children of men it has been God’s usual way to make use of the weak and foolish things<\/I> and persons of the world,<\/I> and such as were despised<\/I> and despaired of, to confound the wise and mighty,<\/I> that the excellency of the power might be of him, 1Co 1:27<\/span>; 1Co 1:28<\/span>. Daniel from this takes occasion, 1. To put the king out of conceit with his magicians and soothsayers, whom he had such great expectations from (v.<\/I><\/span> 27<\/span>): “This secret they cannot show to the king;<\/I> it is out of their power; the rules of their art will not reach to it. Therefore let not the king be angry with them for not doing that which they cannot do; but rather despise them, and cast them off, because they cannot do it.” Broughton reads it generally: “This secret no sages, astrologers, enchanters, or entrail-cookers, can show unto the king;<\/I> let not the king therefore consult them any more.” Note, The experience we have of the inability of all creatures to give us satisfaction should lessen our esteem of them, and lower our expectations from them. They are baffled in their pretensions; we are baffled in our hopes from them. Hitherto they come, and no further; let us therefore say to them, as Job to his friends, Now you are nothing; miserable comforters are you all.<\/I> 2. To bring him to the knowledge of the one only living and true God, the God whom Daniel worshipped: “Though they cannot find out the secret, let not the king despair of having it found out, for there is a God in heaven that reveals secrets,<\/I>” v.<\/I><\/span> 28<\/span>. Note, The insufficiency of creatures should drive us to the all-sufficiency of the Creator. There is a God in heaven<\/I> (and it is well for us there is) who can do that for us, and make known that to us, which none on earth can, particularly the secret history of the work of redemption and the secret designs of God’s love to us therein, the mystery which was hidden from ages and generations;<\/I> divine revelation helps us out where human reason leaves us quite at a loss, and makes known that, not only to kings, but to the poor of this world, which none of the philosophers or politicians of the heathens, with all their oracles and arts of divination to help them, could ever pretend to give us any light into, Rom 16:25<\/span>; Rom 16:26<\/span>.<\/P> IV. He confirmed the king in his opinion that the dream he was thus solicitous to recover the idea of was really well worth enquiring after, that it was of great value and of vast consequence, not a common dream, the idle disport of a ludicrous and luxuriant fancy, which was not worth remembering or telling again, but that it was a divine discovery, a ray of light darted into his mind from the upper world, relating to the great affairs and revolutions of this lower world. God in it made known to the king what should be in the latter days<\/I> (v.<\/I><\/span> 28<\/span>), that is, in the times that were to come, reaching as far as the setting up of Christ’s kingdom in the world, which was to be in the latter days,<\/I> Heb. i. 1<\/I><\/span>. And again (v.<\/I><\/span> 29<\/span>): “The thoughts which came into thy mind<\/I> were not the repetitions of what had been before, as our dreams usually are”–<\/P> | Omnia qu sensu volvuntur vota diurno<\/SPAN><\/SPAN><\/P> Tempore sopito reddit amica quies–<\/SPAN><\/SPAN><\/P>
<\/P> The sentiments which we indulge throughout the day<\/SPAN><\/SPAN><\/P> often mingle with the grateful slumbers of the night.<\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> | C<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN>LAUDIAN<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN>. <\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> “But they were predictions of what should come to pass hereafter,<\/I> which he that reveals secrets makes known unto thee;<\/I> and therefore thou art in the right in taking the hint and pursuing it thus.” Note, Things that are to come to pass hereafter are secret things, which God only can reveal; and what he has revealed of those things, especially with reference to the last days of all, to the end of time, ought to be very seriously and diligently enquired into and considered by every one of us. Some think that the thoughts<\/I> which are said to have come into the king’s mind upon his bed, what should come to pass hereafter, were his own thoughts when he was awake. Just before he fell asleep, and dreamed this dream, he was musing in his own mind what would be the issue of his growing greatness, what his kingdom would hereafter come to; and so the dream was an answer to those thoughts. What discoveries God intends to make he thus prepares men for.<\/P> V. He solemnly professes that he could not pretend to have merited from God the favour of this discovery, or to have obtained it by any sagacity of his own (v.<\/I><\/span> 30<\/span>): “But, as for me,<\/I> this secret is not found out by me, but is revealed to me,<\/I> and that not for any wisdom that I have more than any living,<\/I> to qualify me for the receiving of such a discovery.” Note, It well becomes those whom God has highly favoured and honoured to be very humble and low in their own eyes, to lay aside all opinion of their own wisdom and worthiness, that God alone may have all the praise of the good they are, and have, and do, and that all may be attributed to the freeness of his good-will towards them and the fulness of his good work in them. The secret was made known to him not for his own sake, but, 1. For the sake of his people, for their sakes that shall make known the interpretation to the king,<\/I> that is, for the sake of his brethren and companions in tribulation, who had by their prayers helped him to obtain this discovery, and so might be said to make known the interpretation–that their lives might be spared, that they might come into favour and be preferred, and all the people of the Jews might fare the better, in their captivity, for their sakes. Note, Humble men will be always ready to think that what God does for them and by them is more for the sake of others than for their own. 2. For the sake of his prince;<\/I> and some read the former clause in this sense, “Not for any wisdom of mine, but that the king may know the interpretation, and that thou mightest know the thoughts of thy heart,<\/I> that thou mightest have satisfaction given thee as to what thou wast before considering, and thereby instruction given thee how to behave towards the church of God.” God revealed this thing to Daniel that he might make it known to the king. Prophets receive that they may give, that the discoveries made to them may not be lodged with themselves, but communicated to the persons that are concerned.<\/P> <\/p>\nFuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n Before Daniel sent his message to the king, as we saw yesterday, he discharged the duty of piety as he ought, for he testified his gratitude to God for revealing the secret. But he now says, that he came to Arioch, who had been sent by the king to, slay the Magi, and asked him not to kill them, for he had a revelation; of which we shall afterwards treat. Here we must notice that some of the Magi were slain, as I have said. For after Arioch had received the king’s mandate, he would never have dared to delay it even a few days; but a delay occurred after Daniel had requested a short space of time, to be afforded him. Then Arioch relaxed from the severity of the king’s order against the Magi; and now Daniel asks him to spare the remainder. He seems, indeed, to have done this with little judgment, because we ought to desire the utter abolition of magical arts, for we saw before that they were diabolical sorceries. It may be answered thus, — although Daniel, saw many faults and corruptions in the Magi and their art, or science, or false pretensions to knowledge, yet, since the principles were true, he was unwilling to allow what had proceeded from God to be blotted out. But; it seems to me that Daniel’s object was somewhat different, for although the Magi might have been utterly destroyed without the slightest difficulty, yet he looks rather to the cause, and therefore wished the persons to be spared. It will often happen that wicked men are called in question as well as those who have deserved a tenfold death; but if they are not punished for any just reason, we ought; to spare their persons, not through their worthiness, but through our own habitual sense of equity and rectitude. It is therefore probable that Daniel, when he saw the king’s command concerning the slaughter of the Magi to be so tyrannical, went out to meet him, lest; they should all be slain with savage and cruel violence, without; the slightest reason. I therefore think that Daniel spared the Magi, but not through any personal regard; he wished them to be safe, but for another purpose, namely, to await their punishment from God. Their iniquity was not yet ripe for destruction through the indignation of the king. It is not surprising, then, that Daniel wished, as far as possible, to hinder this cruelty. It afterwards follows, — <\/p>\n Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\nHOMILETICS<\/p>\n SECT. VII.THE TESTIMONY (Chap. Dan. 2:24-30<\/span>)<\/p>\nDaniels thanksgiving to God immediately followed by his testimony to men. Life being at stake, the business required haste. Daniel repairs, therefore, at once to the captain of the guard, informing him he was able to meet the kings wish, and desiring to be admitted to his presence. In answering the kings question, Art thou able, &c. (Dan. 2:26<\/span>), Daniel verifies the words of the Psalmist, perhaps his own,I will speak of thy testimonies before kings, and I will not be ashamed (Psa. 119:46<\/span>). His testimony includes reference to<\/p>\n1. The wise men and soothsayers<\/em> [41] of Babylon, and, by implication, the gods they worshipped<\/em>. Daniel declares what they had already confessed, their utter inability to show the kings dream (Dan. 2:27<\/span>). The gods they served were equally unable to help them. Were they worthy of the name of gods and of the worship of men, they must know the secret of the kings dream, and both for the sake of the king, their priests, and themselves, be willing to communicate it to their servants, now in danger of their lives. The pretensions of these priests were vain. They were either deceived themselves or sought to deceive others, or rather both [42].<\/p>\n[41] Soothsayers<\/em>. An old English word literally denoting truth-tellers, strangely applied to those who, as a matter of fact, were generally the reverse. Isaiah (Isa. 44:25<\/span>) and Jeremiah (Jer. 50:36<\/span>) both refer to the same class under the express term liars, (baddim<\/em>). The term in the text, (gozrin<\/em>), denotes, according to Hengstenberg, definers of fate. This name is supposed by some to be derived from (gezar<\/em>) to divide, cut off; the knowledge of fate being supposed to be gained from the observation of the stars, which were for that purpose divided into certain fields. Dr. Rule gives a different derivation, and observes: If the word may be explained according to its literal meaning, they delivered the conclusion in doubtful questions, arrived at after the usual methods of divination had been employed without result. They were the deciders<\/em>.<\/p>\n[42] Their fortune-telling, however, it appears, did sometimes happen to prove true. Plutarch relates of Otho, before he became emperor, that the Chaldeans and other diviners whom he had always about him, would not suffer him entirely to give up his hopes or abandon his design of assuming the purple. In particular, he relied on Ptolemy, because he had formerly predicted that he should not fall by the hand of Nero, but should survive him and ascend the imperial throne; for as the former part of the prophecy had proved true, he thought he had no reason to despair of the latter.<\/p>\n 2. The true God<\/em>. But there is a God in heaven, &c. (Dan. 2:28<\/span>). Daniel neither ashamed nor afraid to confess God before kings. He declares not merely His superiority to all the gods of Babylon, but His exclusive claim to deity. The wise men spoke of the gods<\/em> whose dwelling is not with flesh; Daniel declares there is but one<\/em>. The gods many of the heathen he tacitly intimates were mere figments, shadows, and worthless dumb idols, neither able to help their worshippers nor themselves. He declares, further, the spirituality<\/em> and invisibility<\/em> of the true God, in opposition to those idols that stood in their temples. The God who is able to reveal the kings dream is the God of heaven, the invisible Being whose throne and abode is in heaven, and who fills it with His presence. The proof of His sole and exclusive claim to Godhead about to be given, Elijahs challenge: The God that answereth by fire, he is the God. Daniels,The God that revealeth the kings dream, he and he only is the God.<\/p>\n3. Daniel himself<\/em>. As for me, &c. (Dan. 2:30<\/span>). Daniel disclaims any superior wisdom or merit in himself as the ground of his ability to show the kings dream. Ascribes the revelation entirely to God and His good pleasure. God wished to reveal to the king what should hereafter happen to His kingdom and to the world. True excellence always lowly. Apparent room and a strong temptation in the circumstances for Daniel to glory. Daniels lowliness of mind the very ground of the distinction given him. God giveth grace to the lowly; the proud He knoweth afar off. Daniel, though young, taught the lesson so difficult to fallen humanity. He that glorieth, let him glory in the Lord. No glory due to the best of creatures. Who maketh thee to differ? Or what hast thou that thou hast not received? Quite natural that Ezekiel should refer to Daniel as an example of piety as well as wisdom.<\/p>\nDANIEL A NOBLE EXAMPLE OF FAITHFUL WITNESS-BEARING<\/p>\n The high vocation of Gods servants and people to bear witness for Him in the world. Ye are my witnesses (Isa. 43:10<\/span>). This repeated by Christ to His disciples: Ye shall be witnesses unto me, both in Jerusalem, &c. (Act. 1:8<\/span>). This witness to be borne before all classes as occasion may offer and require. Ye shall be brought before rulers and kings for my sake, for a testimony (Mar. 13:9<\/span>). To bear testimony to and for Christ in the world often the cross given a disciple to carry. Sometimes hard enough to do so before friends and neighbours, in the workshop, the market, or the drawing-room. The sneer of the unbelieving its frequent consequence. Sometimes something more than a sneer. Martyr literally a witness, or a witness-bearer. A cruel death in days past the frequent result of faithful witness-bearing. Hence courage necessary to make a consistent Christian. Such courage the offspring of the faith that makes a believer. This is the victory that overcometh the world, even our faith (1Jn. 5:4<\/span>). Virtue or courage to be added to faith (2Pe. 1:5<\/span>). Hence faiths noble roll of witness-bearers (Hebrews 11<\/span>.) The cloud of witnesses not mere spectators but witness-bearers, who on earth bore faithful testimony for God and His truth. Christ Himself the great witness-bearer,who before Pontius Pilate witnessed a good confession. The world to be won to Christ and to God by faithful witness-bearing. The testimony to be borne as well by our life as our lips. Future glory the reward of faithful witness-bearing. Whoso shall confess me before men, him will I confess also before my Father which is in heaven (Mat. 10:32<\/span>).<\/p>\nFuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n(24) Therefore<\/strong>i.e.,<\/em> now that he knows the dream and the interpretation. Daniel approached the king through Arioch, for it is probable that the Babylonian custom, like the Persian (Est. 5:1<\/span>) or Median (Herod. i. 99), did not permit any persons except the principal officers of state to have direct access to the royal presence. We must suppose that in Dan. 2:16<\/span> (where see Note) Daniel approached the king as he does here, through Arioch, the captain of the guard.<\/p>\nDestroy not.<\/strong>Observe Daniels humanity towards his heathen teachers. It was owing to his intercession only that the kings decree was not carried out. (See Eze. 14:14<\/span>.)<\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n 24-26<\/strong>. <\/strong> Daniel’s first thought was to save the Babylonian wise men, so he hurries to Arioch (see Dan 2:14<\/span>), who obtains for him an audience with the king. Arioch’s speech would indicate that he did not know of Daniel’s previous visit or “petition” to the king. (See Dan 2:16<\/span>, LXX.) The absence of Daniel in Dan 2:2<\/span>, and all the later circumstances, would suggest that at this time the Hebrew children were not “standing before the king” in their old place of honor (Dan 1:19<\/span>) while the forgetfulness of Daniel shown by Nebuchadnezzar (compare Dan 1:20<\/span>) is surprising. Does this lend color to our previous suggestion, that the king wanted a chance to frighten the magicians into a position of subordination more than he wanted to hear his dream? (note Dan 2:5<\/span>.) This might also account for the additional humiliation placed upon the Magi when he appointed this youth to be the head of their order (Dan 2:48<\/span>).<\/p>\nFuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n Daniel Approaches Nebuchadnezzar And Reveals To Him His Dream ( Dan 2:24-30<\/strong><\/span><\/strong> ).<\/p>\n<\/strong><\/p>\n ‘Therefore Daniel went in to Arioch whom the king had appointed to destroy the wise men of Babylon. He went and said thus to him. “Do not destroy the wise men of Babylon. Bring me in before the king, and I will show to the king the interpretation.” ’<\/p>\n So the young teenage Daniel approached the mighty Arioch, captain of Nebuchadnezzar’s own guard, to whom the responsibility for execution of the wise men had been committed, and pleaded with him on behalf of the wise men. Quietly but firmly he promised that he would fulfil the king’s request so that there was no further need for them to be slain. Let Arioch take him into the presence of the king and all would be revealed.<\/p>\n Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n There is a great beauty in this introduction of Daniel before the King. And we cannot sufficiently admire Daniel’s preface to what he had to say to the King on the subject of his dream. It required no small faith in the Lord, at his first address, to tell the King honestly and plainly, that none but the God of heaven, and a God that the King neither knew nor owned, could be equal to what the King had demanded of his wise men: thereby indirectly requesting the King never more to put any confidence in them. Reader! do not overlook the sweet lesson it teacheth believers of the present hour. Let not you and I ever more seek that from creatures, which belongeth only to the infinite Creator: neither in self-righteousness find confidence, which the righteousness of the Lord Jesus only can give.<\/p>\n Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n Dan 2:24 Therefore Daniel went in unto Arioch, whom the king had ordained 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 shew unto the king the interpretation.<\/p>\n Ver. 24. Destroy not the wise men of Babylon.<\/strong> ] Who yet wished Daniel destroyed. This was a noble kind of revenge, to “overcome evil with good.”<\/p>\nFuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\nNASB (UPDATED) TEXT: Dan 2:24<\/p>\n 24Therefore, Daniel went in to Arioch, whom the king had appointed to destroy the wise men of Babylon; he went and spoke to him as follows: Do not destroy the wise men of Babylon! Take me into the king’s presence, and I will declare the interpretation to the king.<\/p>\n Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\nDan 2:24<\/p>\n Dan 2:24 ThereforeH3606 H6903 H1836 DanielH1841 went inH5954 untoH5922 Arioch,H746 whomH1768 the kingH4430 had ordainedH4483 to destroyH7 the wiseH2445 men of Babylon:H895 he wentH236 and saidH560 thusH3652 unto him; DestroyH7 notH409 the wiseH2445 men of Babylon:H895 bring me inH5924 beforeH6925 the king,H4430 and I will shewH2324 unto the kingH4430 the interpretation.H6591 <\/p>\n Dan 2:24<\/p>\n Therefore Daniel went in unto Arioch, whom the king had ordained 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 shew unto the king the interpretation.<\/p>\n Daniel went to Arioch first and made a plea for the lives of the wise men of Babylon. We do not know if the executions of the wise men had commenced at this point or not. The text indicated in verse 13 that the king’s guard had already been dispatched to carry out the executions so it is entirely likely that some of the wise men had already been executed. Of interest here is that Daniel sought to have them spared. This speaks to the character of Daniel’s righteousness and compassion for his fellow man. <\/p>\n Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\nArioch: Dan 2:15 <\/p>\n Destroy: Dan 2:12, Dan 2:13, Act 27:24 <\/p>\n Reciprocal: Dan 2:36 – General Dan 2:45 – thou sawest Act 12:24 – General<\/p>\n Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\nDan 2:24. Daniel was now ready to make good his word to the king. He got in contact with Arioch who was the king’s captain and who was the one to execute the death sentence on the wise men. The unselfishness of Daniel is shown by his desire to save all the wise men of Babylon. He requested a hearing before the king which he expected to be arranged through the services of the captain.<\/p>\n Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\nDan 2:24-25. Therefore Daniel went in unto Arioch Daniel, having been thus divinely instructed, was desirous to save the lives of the wise men of Babylon, who were unjustly condemned, as well as his own; and, being now prepared, he goes immediately to Arioch, and bespeaks the reversing of the sentence against them. Though there might be some among them, perhaps, who deserved to die, as magicians, by the law of God; yet that which they here stood condemned for was not a crime worthy of death or of bonds: and others of them probably employed themselves in laudable studies, and searches after useful knowledge. Then Arioch brought in Daniel before the king in haste Or, very speedily, as the Syriac reads it; and said, I have found a man that will make known unto the king, the interpretation Jerome remarks here the manner of courtiers, Qui cum bona nunciant, sua videri volunt, who, when they relate good things, are willing to have them thought their own, and to have merit ascribed to themselves. But Daniel was far from assuming any merit to himself, and therefore ascribes entirely to God the ability which he had to make known to the king the dream and the interpretation of it.<\/p>\n Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n2:24 Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise [men] of Babylon: he went and said thus unto him; Destroy not {n} the wise [men] of Babylon: bring me in before the king, and I will shew unto the king the interpretation.<\/p>\n (n) By which appears that many were slain, as in verse thirteen, and the rest at Daniel’s offer were preserved on condition. Not that Daniel favoured their wicked profession, but that he had respect to fairness, because the King proceeded according to his wicked affection, and not considering if their profession was morally correct or not.<\/p>\n Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n5. Daniel’s appearance before Nebuchadnezzar 2:24-30<\/span><\/p>\nFuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\nDaniel had to go through Arioch to get to the king, since the king had authorized Arioch to execute all the wise men. Daniel could have requested his life and the lives of his friends alone. Perhaps Daniel asked for the lives of the other counselors, as well as his own, so they would have time to become believers in Yahweh.<\/p>\n "He was not so occupied with his own importance (even though he had just received knowledge concerning the dream) that he did not think of others." [Note: Leon J. Wood, A Commentary on Daniel, p. 62.] <\/span><\/p>\nFuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"Therefore Daniel went in unto Arioch, whom the king had ordained 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. 24. ordained ] i.e. appointed (R.V.; cf. 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