30<\/strong>. Like Joseph (Gen 40:8<\/span>; Gen 41:16<\/span>), Daniel disclaims the power of interpreting dreams by his own wisdom.<\/p>\n but for<\/em> their sakes that shall make known<\/em>, &c.] but<\/em> to the intent that<\/strong> the interpretation<\/em> may be made<\/strong> known to the king, and that thou<\/em> mayest<\/strong> know<\/em>, &c. (R.V.).<\/p>\n But as for me – <\/B>So far as I am concerned in this matter, or whatever skill or wisdom I may evince in the interpretation, it is not to be traced to myself. The previous verse commences with the expression as for thee; and in this verse, by the phrase as for me, Daniel puts himself in strong contrast with the king. The way in which this was done was not such as to flatter the vanity of the king, and cannot be regarded as the art of the courtier, and yet it was such as would be universally adopted to conciliate his favor, and to give him an elevated idea of the modesty and piety of the youthful Daniel. In the previous verse he says, that, as to what pertained to the king, God had greatly honored him by giving him important intimations of what was yet to occur. Occupying the position which he did, it might be supposed that it would not be wholly unnatural that he should be thus favored, and Daniel does not say, as in his own case, that it was not on account of anything in the character and rank of the king that this had been communicated to him. But when he comes to speak of himself – a youth; a captive; a stranger in Babylon; a native of another land – nothing was more natural or proper than that he should state distinctly that it was not on account of anything in him that this was done.<\/P> This secret is not revealed to me for any wisdom that I have more than any living – <\/B>That is, it is not by any wisdom which I have above others, nor is it on account of any previous wisdom which I have possessed or manifested. There is an absolute and total disclaimer of the idea that it was in any sense, or in any way, on account of his own superiority in wisdom. All the knowledge which he had in the case was to be traced entirely to God.<\/P> But for their sakes that shall make known the interpretation to the king – <\/B>Margin, or, the intent that the interpretation may be made known. The margin is the more correct rendering, and should have been admitted into the text. The literal translation is, but (<\/span> lahen<\/I>) on account of the thing that they might make known the interpretation to the king. The word rendered make known is indeed in the plural, but it is evidently used in an impersonal sense, meaning that the interpretation would be made known. It was to the intent that they might make it known; that is, that somebody might do it, or that it might be done. Would not modesty and delicacy lead to the choice of such an expression here, inclining Daniel to avoid, as far as possible, all mention of himself? The main thought is, that the grand object to be secured was not to glorify Daniel, or any other human being, but to communicate to this pagan monarch important truths respecting coming events, and through him to the world.<\/P> And that thou mightest know the thoughts of thy heart – <\/B>In reference to this matter; that is, that he might be able to recal the thoughts which passed through his mind in the dream. This Dan 2:27-30<\/span> is the introduction to the important disclosure which Daniel was about to make to the king. This entire disclaimer of the honor of having originated the interpretation by his own wisdom, and the ascribing of it to God, are worthy here of special attention. It is probable that the magicians were accustomed to ascribe to their own skill and sagacity the ability to interpret dreams and the other prognostics of the future, and to claim special honor on that account. In opposition to this, Daniel utterly disclaims any such wisdom himself, and attributes the skill which he has entirely to God. This is a beautiful illustration of the nature of modesty and piety. It places before us a young man, having now the prospect of being elevated to great honors; under every temptation to arrogate the possession of extraordinary wisdom to himself; suddenly exalted above all the sages of the most splendid court on earth, disclaiming all merit, and declaring in the most solemn manner that whatever profound wisdom there might be in the communication which he was about to make, it was not in the slightest degree to be traced to himself. See the remarks at the end of the chapter, (6.)<\/P><\/p>\n For their sakes that shall make known the interpretation to the king:<\/B> some will have this relate to the Jews and the church of God, by whose prayers this was obtained; but the more plain sense is this, But that the interpretation may be manifest to the king, and that thou mayst know the thoughts of thy heart, that thou mayst be better instructed and satisfied in thy mind in this great secret, when thou seest the mind of God in it, and what it points at, and what thy duty is, and how to steer thy counsel and actions in this vast monarchy, and towards the afflicted church of God in it. <\/P> <\/p>\n 30. not . . . for any wisdom that Ihave<\/B>not on account<\/I> of any previous wisdom which I mayhave manifested (Dan 1:17<\/span>;Dan 1:20<\/span>). The specially-favoredservants of God in all ages disclaim merit in themselves and ascribeall to the grace and power of God (Gen 41:16<\/span>;Act 3:12<\/span>). The “as for me,”disclaiming extraordinary merit, contrasts elegantly with “asfor thee,” whereby Daniel courteously, but without flattery,implies, that God honored Nebuchadnezzar, as His vicegerent over theworld kingdoms, with a revelation on the subject uppermost in histhoughts, the ultimate destinies of those kingdoms. <\/P> for their sakes that shallmake known,<\/B> c.a Chaldee<\/I> idiom for, “to the intentthat the interpretation may be made known to the king.” <\/P> the thoughts of thy heart<\/B>thysubject of thought before falling asleep. Or, perhaps the probationof Nebuchadnezzar’s character<\/I> through this revelation may be themeaning intended (compare 2Ch 32:31<\/span>Luk 2:35<\/span>).<\/P><\/p>\n But as for me<\/strong>,…. As to the part I have in this affair, I can ascribe nothing to myself; it is all owing to the God of heaven, the recovery of the dream, and its interpretation:<\/p>\n this secret is not revealed to me for any wisdom that I have more than any living<\/strong>: not that he thought or affirmed that he had more wisdom than any man living, as the Vulgate Latin version and others suggest; but as the king might think he had, by revealing this secret to him, and that it was owing to that; but that he had not such wisdom, and, whatever he had, which was the gift of God, it was not through that, or any sagacity and penetration into things he was master of, superior to others, that it was revealed to him; and therefore would not have it placed to any such account; this he said in great modesty, and in order to set the king right, and that God might have all the glory:<\/p>\n but for their sakes that shall make known the interpretation to the king<\/strong>; meaning not only himself, and his companions concerned with him, that they might be promoted to honour and dignity, but the whole body of the Jews in captivity, with which they were in connection; that they might meet with more civil and kind treatment, for the sake of the God they worshipped, who revealed this secret to the king: or, “but that they might make known”, c. x the three Persons in the Godhead, as some; the angels, as others; the ministers of God, as Aben Ezra: or rather it may be rendered impersonally,<\/p>\n but that the interpretation might be made known to the king<\/strong> y as by the Vulgate Latin, as it follows:<\/p>\n and that thou mightest know the thoughts of thy heart<\/strong>; both what they were, which were forgotten, and the meaning of them.<\/p>\n x – “sed ut notificarent”, Pagninus, Montanus; “indicent”, Vatablus. y “Sed ut interpretatio regi manifesta fieret”, V. L. “eo fine ut indicetur”, De Dieu.<\/p>\n Here Daniel meets an objection which Nebuchadnezzar might make, — If God alone can reveal secrets, how, I pray thee, canst thou, a mere mortal, do it? Daniel anticipates this, and transfers the whole glory to God, and ingenuously confesses that he has no interpretation of his own to offer, but represents himself as led forward by God’s hand to be its interpreter; and as having nothing by his own natural talents, but acting as God pleased to appoint him his servant for this office, and-as using his assistance. This secret, then, says he, has been made known to me By these words he sufficiently declares, how his undertaking to interpret the dream was God’s peculiar gift. But he more clearly expresses this gift to be supernatural, as it is called, by saying, not in the wisdom which belongs to me For if Daniel had surpassed the whole world in intelligence, yet he could never divine what; the king of Babylon had dreamt! He excelled, indeed, in superior abilities and learning, and was endowed, as we have said, with remarkable gifts; yet; he could never have obtained this power which he acquired from God through prayer, (I repeat it; again,) through his own study or industry, or any human exertions. <\/p>\n We observe how Daniel here carefully excludes, not only what men foolishly claim as their own, but; also what God naturally confers; since we know the profane to be endowed with singular talents, and other eminent faculties; and these are called natural, since God desires his gracious gifts to shine forth in the human race by such examples as these. But while Daniel acknowledges himself endowed with no common powers, through the good pleasure and discipline of God, though he confesses this, I say, yet he places this revelation on a higher footing. We observe also how the gifts of the Spirit mutually differ, because Daniel acted in a kind of twofold capacity with regard to the endowments with which it pleased God to adorn him. First of all, he made rapid progress in all sciences, and flourished much in intellectual quickness, and we have already clearly shewn this to be, owing to the mere liberality of God. This liberality puts all things in their proper order, while it shews God’s singular favor in the explanation of the dream. <\/p>\n This secret, then, was not made known to me on account of any wisdom in me beyond the rest of mankind Daniel does not affirm himself to be superior to all men in wisdom, as some falsely twist these words, but he leaves this in doubt by saying, This ought not to be ascribed to wisdom, for if I were the acutest of all men, all my shrewdness would avail me nothing and, again, if I were the rudest idiot, still it is God who uses me as his servant, in interpreting the dream to you. You must not, therefore, expect anything human from me, but you must receive what I say to you, because I am the instrument of God’s Spirit, just as if I had come down from heaven. This is the simple sense of the words. Hence we may learn to ascribe the praise to God alone, to whom it is due; for it is his peculiar office to illuminate our minds, so that we may comprehend heavenly mysteries. For although we are naturally endued with the greatest acuteness, which is also his gift, yet we may call it a limited endowment, as it does not reach to the heavens. Let us learn, then, to leave his own to God, as we are admonished by this expression of Daniel. <\/p>\n He afterwards adds, But that I may make known to the king the interpretation, and thou mayest know the thoughts of thy heart Daniel uses the plural number, but indefinitely; as if he had said, God has left thee indeed hitherto in suspense; but yet he did not inspire thee with this dream in vain. These flyings, therefore, are mutually united, namely, — God has revealed to thee this secret, and has appointed me his interpreter. Thus we perceive Daniel’s meaning. For Nebuchadnezzar might object, Why does God torment me thus? What is the meaning of my perplexity; — first I dream, and then my dream escapes me, and its interpretation is unknown to me? Lest, therefore, Nebuchadnezzar should thus argue with God, Daniel here anticipates him, and shows how neither the dream nor the vision occurred in vain; but God now grants what was there wanting, namely, the return of the dream to Nebuchadnezzar’s memory, and at the same time his acknowledgment of its purport, and the reason of its being sent to him. <\/p>\n (30) For any wisdom<\/strong>i.e.,<\/em> by reason of any wisdom of his own, but for the sake of the king.<\/p>\n Dan 2:30<\/span><\/em><\/strong>. <\/strong>But as for me; <\/em><\/strong>&c. <\/strong>But for their sakes, <\/em><\/strong>&c.<\/strong> And as for me, <\/em>&c. But that the interpretation may be made known to the king. <\/em>Houbigant. <\/p>\n Dan 2:30 But as for me, this secret is not revealed to me for [any] wisdom that I have more than any living, but for [their] sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.<\/p>\n Ver. 30. But as for me, this secret is not revealed to me, &c.<\/strong> ] So careful are God’s best saints to give unto him all the glory, which they look upon as God’s wife, in the enjoying whereof he is a “jealous God,” admitting no co-rival in heaven or earth. “Thy talent hath gained ten talents,” saith he in the Gospel; I have not done it. And, “Not I, but the grace of God that is in me,” saith Paul. The glory of God and the good of his Church is the chief thing that saints aim at. <\/p>\n <\/p>\n But for their sakes,<\/strong> ] i.e., <\/em> For the poor Jews’ sake, to whose prayer thou owest this revelation; toward whom, therefore, thou shouldst exercise more clemency, and alleviate their misery.<\/p>\n for their sakes . . . interpretation = to the intent that the interpretation. <\/p>\n shall = should. <\/p>\n Dan 2:30<\/p>\n Dan 2:30 But as for me,H576 thisH1836 secretH7328 is notH3809 revealedH1541 to me for any wisdomH2452 thatH1768 I haveH383 more thanH4481 anyH3606 living,H2417 butH3861 for their sakesH5922 H1701 thatH1768 shall make knownH3046 the interpretationH6591 to the king,H4430 and that thou mightest knowH3046 the thoughtsH7476 of thy heart.H3825 <\/p>\n Dan 2:30<\/p>\n But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.<\/p>\n Before Daniel reveals Nebuchadnezzar’s dream, he assumes a penitent and subservient attitude. Daniel did not go into the presence of the king of Babylon and try to portray himself as someone with more wisdom and importance than anybody else. This was in stark contrast with Arioch who announced to the king that he was the one who found someone that could reveal the meaning of the dream. Doubtless it was the humble attitude of Daniel which caused him to be so favored by those he served. <\/p>\n Daniel tells the king that the dream was not revealed to him because of any wisdom he had more than anybody else, but it was revealed for the preservation of those who would make known the meaning of it. Furthermore Daniel affirms that the dream is revealed to him so that Nebuchadnezzar could know the thoughts of his heart. This dream was intended for a purpose and it was meant for Nebuchadnezzar to know it from the beginning. God’s use of Daniel in the process assured a measure of protection for the Israelites in captivity by diminishing the influence of the Chaldeans and elevating the influence of the Israelites, especially those who served in the palace courts and could directly influence the king who had already demonstrated a capacity for cruel and bloody reactions towards those who could not provide him exactly what he wanted at the time. God’s providential hand is evident in his dealings with Nebuchadnezzar and with the kings who came after him as well. <\/p>\n this secret: Gen 41:16, Act 3:12, 1Co 15:8-12 <\/p>\n but: Dan 2:17, Dan 2:18, Dan 2:49, Isa 43:3, Isa 43:4, Isa 45:4, Mat 24:22, Mar 13:20, Rom 8:28, 1Co 3:21-23, 2Co 4:15 <\/p>\n their sakes that shall make known the interpretation to the king: or, the intent that the interpretation may be made known to the king. and. Dan 2:47 <\/p>\n Reciprocal: Gen 40:22 – he hanged 2Sa 5:12 – his people 1Ch 14:2 – because Psa 105:19 – his word Dan 2:23 – and hast Zec 4:5 – No Act 10:25 – and fell Act 27:10 – I perceive<\/p>\n Dan 2:30. When God revealed this great secret to Daniel it was not in recognition of any special talents lie already possessed; in truth, it was not for any personal consideration of Daniel at all, The word their is not authorized by the original and it is in the way of the proper rendering of the passage. The American Standard Version translates the passage, “But to the intent that the interpretation may be made known to the king,” and Moffatt’s translation and others agree with this rendering.<\/p>\n Dan 2:30. This secret is not revealed to me for any wisdom that I have more than any living Namely, to merit such a discovery, or qualify me for receiving it. No praise is due to me on this occasion. Observe, reader, it well becomes those whom God has highly favoured and honoured, to be humble and low in their own eyes; and to lay aside all opinion of their own wisdom and worthiness, that God alone may have all the praise of what they are, and have, and do. But for their sakes that shall make known the interpretation to the king For the sake of Daniels 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 that all the people of the Jews might fare the better in their captivity for their sakes. This is the sense of the words, according to the common translation; but the marginal reading is thought by many to be more agreeable to the context, which if we follow, the meaning of the clause is, Not for any wisdom of mine, but that the king may know the interpretation, &c. The impious king, says Jerome, had a prophetic dream, that, the saint interpreting it, God might be glorified, and the captives, and those who served God in captivity, might receive great consolation. We read the same thing of Pharaoh; not that Pharaoh and Nebuchadnezzar deserved to see such things, but that Joseph and Daniel, interpreting them, might be preferred to all others. And, as Jerome observes afterward, That Nebuchadnezzar might admire the grace of divine inspiration, he (Daniel) not only told him the dream which he was favoured with, but even the secret thoughts of his heart previous to the dream.<\/p>\n 2:30 But as {p} for me, this secret is not revealed to me for [any] wisdom that I have more than any living, but for [their] sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.<\/p>\n (p) Because he had said that God alone must reveal the signification of this dream, the King might have asked why Daniel undertook to interpret it: and therefore he shows that he was but God’s minister, and had no gifts but those which God had given him to set forth his glory.<\/p>\n But as for me, this secret is not revealed to me for [any] wisdom that I have more than any living, but for [their] sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. 30. Like Joseph (Gen 40:8; Gen 41:16), Daniel disclaims the power … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 2:30”<\/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-21799","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21799","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=21799"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21799\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21799"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21799"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21799"}],"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: Commentary on the Holy Bible by Thomas Coke<\/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: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"