17Now as for these four youths, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams.
18At the end of the days which the king had appointed for bringing them in, the prince of the eunuchs brought them in before Nebuchadnezzar.19The king talked with them; and among them all was found no one like Daniel, Hananiah, Mishael, and Azariah. Therefore stood they before the king.20In every matter of wisdom and understanding, concerning which the king inquired of them, he found them ten times better than all the magicians and enchanters who were in all his realm.
21Daniel continued even to the first year of king Cyrus.
17 Now as for these four youths, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams.
18 At the end of the days which the king had appointed for bringing them in, the prince of the eunuchs brought them in before Nebuchadnezzar.
19 The king talked with them; and among them all was found no one like Daniel, Hananiah, Mishael, and Azariah. Therefore stood they before the king.
20 In every matter of wisdom and understanding, concerning which the king inquired of them, he found them ten times better than all the magicians and enchanters who were in all his realm.
21 Daniel continued even to the first year of king Cyrus.
KJVKing James Version
17 As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.
18 Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.
19 And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.
20 And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.
21 And Daniel continued even unto the first year of king Cyrus.
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JPSJPS Tanakh (1917)
17 Now as for these four youths, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams.
18 And at the end of the days which the king had appointed for bringing them in, the chief of the officers brought them in before Nebuchadnezzar.
19 And the king spoke with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah; therefore stood they before the king.
20 And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and enchanters that were in all his realm.
21 And Daniel continued even unto the first year of king Cyrus.
1 Kings 3:12(v17)behold, I have done according to your word. Behold, I have given you a wise and understanding heart; so that there has been no one like you…
James 1:5(v17)But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.
Job 32:8(v17)But there is a spirit in man, and the Spirit of the Almighty gives them understanding.
Daniel 2:21(vv17, 20)He changes the times and the seasons. He removes kings, and sets up kings. He gives wisdom to the wise, and knowledge to those who have…
Daniel 2:23(v17)I thank you, and praise you, you God of my fathers, who have given me wisdom and might, and have now made known to me what we desired of…
Show all 58 cross-references
Proverbs 2:6(v17)For Yahweh gives wisdom. Out of his mouth comes knowledge and understanding.
Colossians 1:9(v17)For this cause, we also, since the day we heard this, don’t cease praying and making requests for you, that you may be filled with the…
Psalms 119:98-100(v17)Your commandments make me wiser than my enemies, for your commandments are always with me. I have more understanding than all my teachers,…
Daniel 6:28(v21)So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.
Daniel 10:1(vv17, 21)In the third year of Cyrus king of Persia a thing was revealed to Daniel, whose name was called Belteshazzar; and the thing was true, even…
Acts 6:10(v17)They weren’t able to withstand the wisdom and the Spirit by which he spoke.
Exodus 8:19(v20)Then the magicians said to Pharaoh, “This is God’s finger;” but Pharaoh’s heart was hardened, and he didn’t listen to them, as Yahweh had…
Numbers 12:6(v17)He said, “Now hear my words. If there is a prophet among you, I, Yahweh, will make myself known to him in a vision. I will speak with him…
1 Kings 4:29-34(v20)God gave Solomon abundant wisdom and understanding, and very great understanding, even as the sand that is on the seashore. Solomon’s…
2 Chronicles 26:5(v17)He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought Yahweh, God made…
Isaiah 47:12-14(v20)“Stand now with your enchantments and with the multitude of your sorceries, in which you have labored from your youth, as if you might…
Ezekiel 28:3(v17)behold, you are wiser than Daniel; there is no secret that is hidden from you;
Acts 7:22(v17)Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works.
James 1:17(v17)Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning…
Genesis 41:8(v20)In the morning, his spirit was troubled, and he sent and called for all of Egypt’s magicians and wise men. Pharaoh told them his dreams,…
1 Kings 3:28(v17)All Israel heard of the judgment which the king had judged; and they feared the king; for they saw that the wisdom of God was in him, to do…
1 Kings 4:29-31(v17)God gave Solomon abundant wisdom and understanding, and very great understanding, even as the sand that is on the seashore. Solomon’s…
Ecclesiastes 2:26(v17)For to the man who pleases him, God gives wisdom, knowledge, and joy; but to the sinner he gives travail, to gather and to heap up, that he…
Daniel 2:19(v17)Then the secret was revealed to Daniel in a vision of the night. Then Daniel blessed the God of heaven.
Daniel 4:9-10(v17)“Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in you, and no secret troubles you, tell me the…
Daniel 7:1(v17)In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head on his bed. Then he wrote the dream and told the…
Acts 7:10(v17)and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt…
Daniel 1:5(vv18–19)The king appointed for them a daily portion of the king’s dainties, and of the wine which he drank, and that they should be nourished three…
Genesis 31:7(v20)Your father has deceived me, and changed my wages ten times, but God didn’t allow him to hurt me.
Genesis 41:8-15(v17)In the morning, his spirit was troubled, and he sent and called for all of Egypt’s magicians and wise men. Pharaoh told them his dreams,…
Genesis 41:46(v19)Joseph was thirty years old when he stood before Pharaoh king of Egypt. Joseph went out from the presence of Pharaoh, and went throughout…
Exodus 7:22(v20)The magicians of Egypt did the same thing with their enchantments. So Pharaoh’s heart was hardened, and he didn’t listen to them, as Yahweh…
Exodus 8:7(v20)The magicians did the same thing with their enchantments, and brought up frogs on the land of Egypt.
Numbers 14:22(v20)because all those men who have seen my glory, and my signs, which I worked in Egypt and in the wilderness, yet have tempted me these ten…
1 Kings 10:1-3(v20)When the queen of Sheba heard of the fame of Solomon concerning Yahweh’s name, she came to test him with hard questions. She came to…
1 Kings 10:23-24(v20)So king Solomon exceeded all the kings of the earth in riches and in wisdom. All the earth sought the presence of Solomon, to hear his…
2 Chronicles 1:10(v17)Now give me wisdom and knowledge, that I may go out and come in before this people; for who can judge this great people of yours?”
2 Chronicles 1:12(v17)therefore wisdom and knowledge is granted to you. I will give you riches, wealth, and honor, such as none of the kings have had who have…
Nehemiah 4:12(v20)When the Jews who lived by them came, they said to us ten times from all places, “Wherever you turn, they will attack us.”
Job 19:3(v20)You have reproached me ten times. You aren’t ashamed that you attack me.
Proverbs 22:29(v19)Do you see a man skilled in his work? He will serve kings. He won’t serve obscure men.
Isaiah 19:3(v20)The spirit of Egypt will fail within it. I will destroy its counsel. They will seek the idols, the charmers, those who have familiar…
Isaiah 28:26(v17)For his God instructs him in right judgment and teaches him.
Daniel 5:11-12(v17)There is a man in your kingdom, in whom is the spirit of the holy gods; and in the days of your father light and understanding and wisdom,…
Daniel 5:14(v17)I have heard of you, that the spirit of the gods is in you, and that light, understanding, and excellent wisdom are found in you.
Luke 21:15(v17)for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict.
Exodus 7:11-12(v20)Then Pharaoh also called for the wise men and the sorcerers. They also, the magicians of Egypt, did the same thing with their enchantments.…
Psalms 119:99(v20)I have more understanding than all my teachers, for your testimonies are my meditation.
Daniel 2:2-11(v20)Then the king commanded that the magicians, the enchanters, the sorcerers, and the Chaldeans be called to tell the king his dreams. So they…
Daniel 2:13(v20)So the decree went out, and the wise men were to be slain. They sought Daniel and his companions to be slain.
Daniel 2:27-28(v20)Daniel answered before the king, and said, “The secret which the king has demanded can’t be shown to the king by wise men, enchanters,…
Daniel 4:7-18(v20)Then the magicians, the enchanters, the Chaldeans, and the soothsayers came in; and I told the dream before them; but they didn’t make…
Daniel 5:7-8(v20)The king cried aloud to bring in the enchanters, the Chaldeans, and the soothsayers. The king spoke and said to the wise men of Babylon,…
Daniel 5:17(v20)Then Daniel answered before the king, “Let your gifts be to yourself, and give your rewards to another. Nevertheless, I will read the…
1 Corinthians 12:7-11(v17)But to each one is given the manifestation of the Spirit for the profit of all. For to one is given through the Spirit the word of wisdom,…
2 Timothy 3:8-9(v20)Even as Jannes and Jambres opposed Moses, so these also oppose the truth, men corrupted in mind, who concerning the faith are rejected. But…
1 Kings 17:1(v19)Elijah the Tishbite, who was one of the settlers of Gilead, said to Ahab, “As Yahweh, the God of Israel, lives, before whom I stand, there…
Jeremiah 15:19(v19)Therefore Yahweh says, “If you return, then I will bring you again, that you may stand before me; and if you take out the precious from the…
58 distinct cross-references across this passage (61 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv17, 18, 21The Prophet here shows what we have already touched…
The Prophet here shows what we have already touched upon, how his authority was acquired for exercising the prophetic office with greater advantage. He ought to be distinguished by fixed marks, that the Jews first, and foreigners afterwards, might acknowledge him to be endued with the prophetic spirit. But a portion of this favor was shared with his three companions; yet he excelled them all, because God fitted him specially for his office. Here the end is to be noticed, because it would be incorrect to say that their reward was bestowed by God, because they lived both frugally and heavenly, and spontaneously abstained from the delicacies of the palace; for God had quite a different intention. For he wished, as I have already said, to extol Daniel, to enable him to shew with advantage that Israel’s God is the only God; and as he wished his companions to excel hereafter in political government, he presented them also with some portion of his Spirit. But it is worthwhile to set Daniel before our eyes; because, as I have said, before God appointed him his Prophet, he wished to adorn him with his own insignia, to procure confidence in his teaching. He says, therefore, to those four boys, or youths, knowledge and science were given in all literature and wisdom Daniel was endued with a very singular gift — he was to be an interpreter of dreams, and an explainer of visions. Since Daniel here speaks of literature, without doubt he simply means the liberal arts, and does not comprehend the magical arts which flourished then and afterwards in Chaldea. We know that nothing was sincere among unbelievers; and, on the other hand, I have previously admonished you, that Daniel was not imbued with the superstitions in those days highly esteemed in that nation. Through discontent with genuine science, they corrupted the study of the stars; but Daniel and his associates were so brought up among the Chaldeans, that they were not tinctured with those mixtures and corruptions which ought always to be separated from true science. It would be absurd, then, to attribute to God the approval of magical arts, which it is well known were severely prohibited and condemned by the law itself. (Deuteronomy 18:10.) Although God abominates those magical superstitions as the works of the devil, this does not prevent Daniel and his companions from being divinely adorned with this gift, and being very well versed in all the literature of the Chaldees. Hence this ought to be restricted to true and natural science. As it respects Daniel, he says, he understood even, visions and dreams and we know how by these two methods the Prophets were instructed in the will of God. (Numbers 12:6.) For while God there blames Aaron and Miriam, he affirms this to be his usual method; as often as he wishes to manifest his designs to the Prophets, he addresses them by visions and dreams. But Moses is treated out of the common order of men, because he is addressed face to face, and mouth to mouth. God, therefore, whenever he wished to make use of his Prophets, by either visions or dreams, made known to them what he wished to be proclaimed to the people. When, therefore, it is here said, — Daniel understood dreams and visions, it has the sense of being endued with the prophetic spirit. While his companions were superior masters and teachers in all kinds of literature, he alone was a Prophet of God.
We now understand the object of this distinction, when an acquaintance with visions and dreams was ascribed peculiarly to Daniel. And here our previous assertion is fully confirmed, namely, that Daniel was adorned with the fullest proofs of his mission, to enable him afterwards to undertake the prophetic office with greater confidence, and acquire greater attention to his teaching. God could, indeed, prepare the in a single moment, and by striking terror and reverence into the minds of all, induce them to embrace his teaching; but he wished to raise his servant by degrees, and to bring him forth at the fitting time, and not too suddenly so that all might know by marks impressed for many years how to distinguish him from the common order of men. It afterwards follows:
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv17, 18, 21Meaning, in the liberal sciences, and natural knowledge, and…
Meaning, in the liberal sciences, and natural knowledge, and not in the magical arts which are forbidden, Deut. 18:11.
So that he only was a Prophet and none of the others: for by dreams and visions God appeared to his Prophets, Num. 12:6
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv17–21Dan 1:17 As for these four children, God gave…
Dan 1:17 As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.
Ver. 17. As for these four children, God gave them knowledge and skill in all learning.] Both natural and supernatural. In the art of grammar, saith Symmachus; in every book, saith the Latin interpreter. There was potus ex fonte, fletus in prece, somnns in codice, as Ambrose speaketh: they drank Adam’s ale, prayed with tears, slept with a book in their hands. Whether they read the curious books of the magicians (fitter to be burnt, Act 19:19) is another question. Osiander thinketh that their Chaldean tutors would have obtruded upon them such kind of learning also; but as they abstained from the king’s meat, so they did, likely, from such corrupt and unlawful arts. Other commendable learning they looked into, as did also Moses, Solomon, Paul, &c. But what meant Pope Paul II to condemn all learned artists for heretics, and to tell his Romans that it was learning enough for a man to be able to read and write? {a} Nebuchadnezzar was of another mind, and Daniel and his fellows went further than so. Learning hath no enemy but ignorance.
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In all visions and dreams,] i.e., In all kind of prophecy. See Num 12:6.
{a} Jac. Rev. De Vit. Pont., 244.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv17–21We must own
We must own
knowledge, and skill, and wisdom to come from God, Jam 1:5. These are beams of light shining in us from the Father of lights, and a man can receive nothing of this unless it be given him from above, Joh 3:27.
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Object. But was not this magic, and was not this learning forbidden as abomination to the Lord, Deu 18:9-14?
Answ. The Chaldeans used lawful arts and sciences, and unlawful; these four young men, Daniel and his companions, used only those that were lawful; rejecting all that wisdom which is sensual, carnal, and devilish, Jam 3:15. In all visions and dreams; not in idle, vain, and lying, but in such as were sent of God, and predictions of things to come, as Num 12:6, such as the prophets had. Such was that of Nebuchadnezzar.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v17Concerning Daniel and his fellows we have here,
Concerning Daniel and his fellows we have here,
I. Their great attainments in learning, Dan 1:17. They were very sober and diligent, and studied hard; and we may suppose their tutors, finding them of an uncommon capacity, took a great deal of pains with them, but, after all, their achievements are ascribed to God only. It was he that gave them knowledge and skill in all learning and wisdom; for every good and perfect gift is from above, from the Father of the lights. It is the Lord our God that gives men power to get this wealth; the mind is furnished only by him that formed it. The great learning which God gave these four children was, 1. A balance for their losses. They had, for the iniquity of their fathers, been deprived of the honours and pleasures that would have attended their noble extraction; but, to make them amends for that, God, in giving them learning, gave them better honours and pleasures than those they had been deprived of. 2. A recompence for their integrity. They kept to their religion, even in the minutest instances of it, and would not so much as defile themselves with the king's meat or wine, but became, in effect, Nazarites; and now God rewarded them for it with eminency in learning; for God gives to a man that is good in his sight, wisdom, and knowledge, and joy with them, Ecc 2:26. To Daniel he gave a double portion; he had understanding in visions and dreams; he knew how to interpret dreams, as Joseph, not by rules of art, such as are pretended to be given by the oneirocritics, but by a divine sagacity and wisdom which God gave him. Nay, he was endued with a prophetic spirit, by which he was enabled to converse with God, and to receive the notices of divine things in dreams and visions, Num 12:6. According to this gift given to Daniel, we find him, in this book, all along employed about dreams and visions, interpreting or entertaining them; for, as every one has received the gift, so shall he have an opportunity, and so should he have a heart, to minister the same, Pe1 4:10.
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II. Their great acceptance with the king. After three years spent in their education (they being of some maturity, it is likely, when they came, perhaps about twenty years old) they were presented to the king with the rest that were of their standing, Dan 1:18. And the king examined them and communed with them himself, Dan 1:19. He could do it, being a man of parts and learning himself, else he would not have come to be so great; and he would do it, for it is the wisdom of princes, in the choice of the persons they employ, to see with their own eyes, to exercise their own judgment, and not trust too much to the representation of others. The king examined them not so much in the languages, in the rules of oratory or poetry, as in all matters of wisdom and understanding, the rules of prudence and true politics; he enquired into their judgment about the due conduct of human life and public affairs; not "Were they wits?" but, "Were they wise?" And he not only found them to excel the young candidates for preferment that were of their own standing, but found that they had more understanding than the ancients, than all their teachers, Psa 119:99, Psa 119:100. So far was the king from being partial to his own countrymen, to seniors, to those of his own religion and of an established reputation, that he freely owned that, upon trial, he found those poor young captive Jews ten times wiser and better than all the magicians that were in all his realm, Dan 1:20. He was soon aware of something extraordinary in these young men, and, which gave him a surprising satisfaction, was soon aware that a little of their true divinity was preferable to a great deal of the divination he had been used to. What is the chaff to the wheat? what are the magicians' rods to Aaron's? There was no comparison between them. These four young students were better, were ten times better, than all the old practitioners, put them all together, that were in all his realm, and we may be sure that they were not a few. This contempt did God pour upon the pride of the Chaldeans, and this honour did he put upon the low estate of his own people; and thus did he make not only these persons, but the rest of their nation for their sakes, the more respected in the land of their captivity. Lastly, This judgment being given concerning them, they stood before the king (Dan 1:19); they attended in the presence-chamber, nay, and in the council-chamber, for to see the king's face is the periphrasis of a privy-counsellor, Est 1:14. This confirms Solomon's observation, Seest thou a man diligent in his business, sober and humble? he shall stand before kings; he shall not stand before mean men. Industry is the way to preferment. How long the other three were about the court we are not told; but Daniel, for his part, continued to the first year of Cyrus (Dan 1:21), though not always alike in favour and reputation. He lived and prophesied after the first year of Cyrus; but that is mentioned to intimate that he lived to see the deliverance of his people out of their captivity and their return to their own land. Note, Sometimes God favours his servants that mourn with Zion in her sorrows to let them live to see better times with the church than they saw in the beginning of their days and to share with her in her joys.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv17–21As for these four children, God gave them knowledge…
As for these four children, God gave them knowledge and skill in all learning and wisdom,.... As they prospered in their bodies, they succeeded in their studies, and improved in their minds, and became great proficients in all kind of lawful and useful knowledge; not owing so much to their own sagacity and diligence, and the goodness and ability of their teachers, as to the blessing of God on their instructions and studies; for, as all natural, so all acquired parts are to be ascribed to God; and which these were favoured with by him in a very great manner, to answer some purposes of his. This is to be understood, not of magic art, vain philosophy, judicial astrology, to which the Chaldeans were addicted; but of learning and wisdom, laudable and useful, both in things natural and political; for these men, who scrupled eating and drinking what came from the king's table, would never indulge themselves in the study of vain, curious, and unlawful knowledge; much less would God have blessed the study of such things, and still less be said to give them knowledge and skill therein:
and Daniel had understanding in all visions and dreams; besides knowledge and skill in all learning and wisdom, in languages and sciences, in common with the other young men; he had the honour of seeing very remarkable visions of future things, and of interpreting dreams; and this not by rules of art, such as the Oneirocritics use, but by the gift of God; of which many singular instances follow in this book.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv19–21Before - Both in the presence chamber, and in…
Before - Both in the presence chamber, and in the council chamber, to try their proficiency; this shews the king's ability and judgment, how else could he discern their fitness, and their excellency above others.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv17–21Verse 17. As for these four children] Young men…
Verse 17. As for these four children] Young men or youths. Our translation gives a false idea.
In all visions and dreams.] That is, such as are Divine; for as to dreams in general, they have as much signification as they have connexion, being the effects of the state of the body, of the mind, or of the circumstances of the dreamer. A dream may be considered supernatural, if it have nothing preposterous, nothing monstrous, and nothing irregular. If the whole order and consequences of the things be preserved in them, from beginning to end, then we may presume they are supernatural. In such dreams Daniel had understanding.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv17, 18, 21Dan 1:17. As for these four children — The…
Dan 1:17. As for these four children — The Hebrew is literally, As to these children, or young men, each of them four: to them God gave knowledge and skill in all learning and wisdom — That is, in all sorts of learning and knowledge. They became particularly skilful in those parts of the Chaldean learning which were really useful, and which might recommend them to the favour of the kings both of Babylon and Persia, and qualify them for places of trust under them; as Moses’s education in the Egyptian learning fitted him to be a ruler of God’s people. And Daniel had understanding in all visions and dreams — Daniel excelled the others in the gift of prophecy, and in his extraordinary skill in interpreting all sorts of visions and dreams, namely, such as were sent of God, and foreshowed future events, under the cover of certain images and representations, which required an interpretation in order to the understanding of their true signification. But we must not suppose that Daniel attained this skill by any study or rules of art. It was God’s supernatural gift unto him, as was the same kind of knowledge which Joseph possessed and manifested when he interpreted the dreams of Pharaoh, and those of the chief butler and baker.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv17–21As for these four children - On the word…
As for these four children - On the word “children,” see the notes at Dan 1:4. Compare Dan 1:6.
God gave them knowledge and skill - See the notes at Dan 1:9. There is no reason to suppose that in the “knowledge and skill” here referred to, it is meant to be implied that there was anything miraculous, or that there was any direct inspiration. Inspiration was evidently confined to Daniel, and pertained to what is spoken of under the head of “visions and dreams.” The fact that “all” this was to be attributed to God as his gift, is in accordance with the common method of speaking in the Scriptures; and it is also in accordance with “fact,” that “all” knowledge is to be traced to God. See Exo 31:2-3. God formed the intellect; he preserves the exercise of reason; he furnishes us instructors; he gives us clearness of perception; he enables us to take advantage of bright thoughts and happy suggestions which occur in our own minds, as much as he sends rain, and dew, and sunshine on the fields of the farmer, and endows him with skill. Compare Isa 28:26, “For his God doth instruct him.” The knowledge and skill which we may acquire, therefore, should be as much attributed to God as the success of the farmer should. Compare Job 32:8, “For there is a spirit in man, and the inspiration of the Almighty giveth them understanding.” In the case before us, there is no reason to doubt that the natural powers of these young men had been diligently applied during the three years of their trial Dan 1:5, and under the advantages of a strict course of temperance; and that the knowledge here spoken of was the result of such an application to their studies. On the meaning of the words “knowledge” and “skill” here, see the notes at Dan 1:4.
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In all learning and wisdom - See also the notes at Dan 1:4.
And Daniel had understanding - Showing that in that respect there was a special endowment in his case; a kind of knowledge imparted which could be communicated only by special inspiration. The margin is, “he made Daniel understand.” The margin is in accordance with the Hebrew, but the sense is the same.
In all visions - On the word rendered “visions” - חזון châzôn - see the notes at Isa 1:1, and the introduction to Isaiah, Section 7. (4). It is a term frequently employed in reference to prophecy, and designates the usual method by which future events were made known. The prophet was permitted to see those events “as if” they were made to pass before the eye, and to describe them “as if” they were objects of sight. Here the word seems to be used to denote all supernatural appearances; all that God permitted him to see that in any way shadowed forth the future. It would seem that men who were not inspired were permitted occasionally to behold such supernatural appearances, though they were not able to interpret them. Thus their attention would be particularly called to them, and they would be prepared to admit the truth of what the interpreter communicated to them. Compare Dan. 4; Dan 5:5-6; Gen 40:5; Gen 41:1-7. Daniel was so endowed that he could interpret the meaning of these mysterious appearances, and thus convey important messages to men. The same endowment had been conferred on Joseph when in Egypt. See the passages referred to in Genesis.
And dreams - One of the ways by which the will of God was anciently communicated to men. See Introduction to Isaiah, Section 7. (2), and the notes at Job 33:14-18. Daniel, like Joseph before him, was supernaturally endowed to explain these messages which God sent to men, or to unfold these preintimations of coming events. This was a kind of knowledge which the Chaldeans particularly sought, and on which they especially prided themselves; and it was important, in order to “stain the pride of all human glory,” and to make “the wisdom of the wise” in Babylon to be seen to be comparative “folly,” to endow one man from the land of the prophets in the most ample manner with this knowledge, as it was important to do the same thing at the court of Pharaoh by the superior endowments of Joseph Gen 41:8.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv17, 20, 21Dreams. He was learned in all the sciences of…
Dreams. He was learned in all the sciences of the country, like Moses. (Acts vii. 22.) (Calmet) --- They studies these things, in order to refute what was erroneous: discunt....ut judicent. (St. Jerome) --- The Chaldeans paid great attention to dreams. Daniel acquired the knowledge of such as were sent from heaven by the gift of God, as Joseph had done. To pay any regard to common dreams would be childish (Calmet) and sinful, if the person depend on them for the knowledge of futurity. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv17–21God gave them knowledge-- (Exo 31:2-3; Kg1 3:12; Job…
God gave them knowledge-- (Exo 31:2-3; Kg1 3:12; Job 32:8; Jam 1:5, Jam 1:17).
Daniel had understanding in . . . dreams--God thus made one of the despised covenant-people eclipse the Chaldean sages in the very science on which they most prided themselves. So Joseph in the court of Pharaoh (Gen 40:5; Gen 41:1-8). Daniel, in these praises of his own "understanding," speaks not through vanity, but by the direction of God, as one transported out of himself. See my Introduction, "CONTENTS OF THE BOOK."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv17, 18, 2117. God gave these four Hebrew youths “knowledge and…
17. God gave these four Hebrew youths “knowledge and skill in every kind of books” (Hebrews) The Hebrews wrote their books generally upon parchment, the Egyptians upon papyrus, the Babylonians upon clay tablets. These tablets were stored by hundreds of thousands in the palace library, and so arranged as to be easily accessible to visitors and students. The princes who were to be fitted for state offices would no doubt have a special post-graduate course differing from that provided for those who were to be priests or “magicians,’’ but the preliminary training might be the same in both cases. It seems strange to many that these boys who were so scrupulous about touching heathen food (Dan_1:8) would so eagerly grasp the heathen learning; but they might not have seen that this was necessarily connected with idolatry. They certainly are not represented as accepting the religion of Babylon with its other wisdom.
Visions and dreams — Both the Babylonians and the Hebrews believed that the divine will was often revealed to man through this agency. (See Dan_2:1; Gen_41:15; Num_12:6.) No doubt the study of omens and dreams was a prominent part of the curriculum of the Babylonian schools, and there is no reason to suppose that a Hebrew youth at this era would doubt its value, although in later ages heathen learning of every kind became abominable in their eyes.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv17–2117. Now as for these four youths, God gave…
17. Now as for these four youths, God gave them knowledge (the word rendered science in Dan_1:4), and intelligence (cf. intelligent, Dan_1:4) in all literature (Dan_1:4) and wisdom] ‘Wisdom’ is used here, in a concrete sense, of an intelligently arranged body of principles, or, as we should now say, science. The term must be understood as representing the popular estimate of the subjects referred to: for the ‘wisdom’ of the Chaldaean priests, except in so far as it took cognizance of the actual facts of astronomy, was in reality nothing but a systematized superstition.
and Daniel had understanding in all visions and dreams] or, ‘in every kind of vision and dreams.’ This was a point in which Daniel excelled the rest. The words are intended as introductory to the narrative following.
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17–19. At the end of the three years (Dan_1:5), Daniel and his three companions are brought before the king; and being found by him to be the most proficient of all whom he had directed to be educated, are promoted to a place among his personal attendants.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv17, 18, 21(17) Learning and wisdom.—These appear to be contrasted in…
(17) Learning and wisdom.—These appear to be contrasted in this verse. The former refers to literature, and implies the knowledge of secular subjects; the latter implies philosophy and theology, and perhaps, also, an acquaintance with the meaning of portents. Abundant instances of the latter may be found in the Records of the Past (see vol. v., p. 167).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv17–21As for these four children, God gave them knewledge…
As for these four children, God gave them knewledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Or, as the words might be more accurately rendered, "these lads, the four of them". (Eze_1:8-10) This indicates that somehow they were separated off into a quaternion. In Ezekiel, where a similar phrase cecum, the four cherubim form a quaternion in a very special way. As we have already seen, the Assyrians in a feast arranged the guests in messes of four. Those thus seated together would most likely be associated in some other way. In the case of these youths, who were permanent guests at the table of the King of Babylon, they would most likely be associated in their studies from the first. The Septuagint Version omits the numeral, but is pleonastic in a way that suggests a coalescing of different readings. The rendering is, "And to the youths the Lord gave understanding and knowledge and wisdom in the art of learning (the grammatic art grammar), and to Daniel he gave understanding of every kind (in every word), and in visions, and in dreams, and in every kind of wisdom." The omission of the word "four," and the insertion of two words, "understanding" and "knowledge," suggest that the one has somehow taken the place of the other; it may be that the word hmr was read instead of tbra. The Massoretic original of the phrase, "skill in all learning," may be rendered literally, "skill in every kind of books." This has a special meaning in regard to the Babylonian and Assyrian books, which were clay tablets incised when wet, and burnt into permanence. Rolls of parchment were, as we see from Jeremiah, the common material for books among the Jews. Among the Egyptians, papyrus largely took the place of parchment, so the knowledge "of every kind of books" meant "every language." It is certain that three languages were to a certain extent in use in Babylon Aramaic, the ordinary language of business and diplomacy; Assyrian, the court language, the language in which histories and dedications were written; Accadian, the old sacred tongue, in which all the formulae of worship and the forms of incantation had been originally written. From the fact that Rabshakeh could talk Hebrew when conversing with Eliakim and Shebna, it would seem that the accomplish-merit required from a diplomat implied the knowledge of the languages of the various nations subject to the Babylonian Empire or eonterminous with it. "Knowledge and skill in all learning and wisdom" would seem to mean the complete eurriculum fitted to make these youths able diplomatists and wise councillors. And Daniel had understanding in all visions and dreams. All the nations of antiquity laid stress on dreams as means by which the future was revealed to men; but in no nation was there so elaborate a system of interpretation as among the Babyhmians. Lenormant ("La Divination") gives a long account, with many passages translated from their books, of their mode of interpreting dreams. "Visions" may be regarded as appearances of the nature of the alleged second sight among the Scottish Highlanders. It may, however, refer to appearances which are regarded as omens of good or evil fortune. We see in all the elaborate distinctions of omens preserved to us in Lenormant only the folly of superstition; but we may not assume that Daniel and his friends did not believe in them. It has been objected that if Daniel and his friends were so scrupulous in regard to the dainties and. the wines of the Babylonian monarch, because these were connected with idol-worship, they ought logically to have refused to learn these superstitious formulae. But men are never completely logical; life is wider than logic, and hence there are always elements that are left out in our calculations. The possession even of Divine inspiration would not suffer men to annul the two millennia and a half that separate us from the days of Daniel. They Daniel and his friends did not see in this so-called science of oneiromancy mere superstition. Still less did they recognize it as having a necessary connection with the idolatries of Babylon. In the following chapter we see the theory Daniel himself had of the matter, namely, that God used dreams as means to make known the future to men. No one can say he was mistaken in this. When Luther described heaven to his child, he filled it with what would be most happy for the little boy; he takes the child at the stage at which he is, and tells him the truth, but in limitations suited to his knowledge. May we not reasonably argue that the great Father deals so with his children? When they are in the state of knowledge that makes them expect to have his will revealed to them in dreams and omens, then he will make known his will by dreams. Daniel knew all that Chaldean science could tell him, but he saw that it was limited, that behind all the canons of interpretation there was the Eternal Mind, the Great Thinker, whose thoughts are things. In other words, he did not recognize the so-called science of Babylon, its astrology, its incantations, its omens, its interpretations of dreams as false so much as limited. It has been placed by Jerome as a parallel, that Moses was learned in all the learning of the Egyptians. Jerome assumes "they learned not that they might follow, but that they might judge and convict (convincant)." We do not see the need of any such supposition. In their own land they in all likelihood believed in the interpretation of dreams, not unlikely in omens too in some degree. When they came to Babylon they came among a people who halt reduced all this to a form that had a delusive appearance of scientific accuracy. They could not fail to believe in all these things. Long after the latest critical date of Daniel, the Jews believed in omens and dreams. Josephus tells us of his own skill in these matters, and is still more explicit in respect to the wisdom of the Essenes in regard to the future. Students of the Talmud will not require to be told of the bath-qol and other means by which a knowledge of the future was derived. We must, we fear, assume that Daniel was not so far ahead of his contemporaries as not to believe in the science of Babylon, and therefore to expect him to protest against it and refuge to acquire it is absurd in the last degree. This fact of these four Hebrew youths not objecting to heathen learning is,n indirect proof of the early date of Daniel. It"this book had been written in the days of the Maccabees, then the learning of the Chaldeans would be a synonym for the learning of the Greeks. We know that, so far from the Hasideem the party from whom, by hypothesis, "Daniel" emanated looking favourably on Greek learning, they hated and abhorred it. We see in the Second Book of Maccabees (RAPC 2Ma 4:14) the feelings with which they regarded those who favoured Greek manners; how even the innocent game of discus was full of horror for them, because it was Greek (1:14); and in the first book with what horror the pious looked on the erection of a gymnasium in Jerusalem. This hatred of everything Greek was very natural, and certainly was very much in evidence in their history. For business purposes they had to know the Greek language; but the learning, the philosophy, and literature of Greece would have been to those engaged in the Maccabean struggle abomination. Is it, then, to be imagined that a writer of the Maccabean period, describing an ancient hero from whose example his contemporaries were to draw encouragement and guidance, would represent him as zealously addicting himself to the pursuit of Gentile learning, and making such progress in it that he excelled all competitors? The attitude ascribed to him would have been more like that of the Rabbi Akiba, who declared that "Greek learning could be studied in an hour that was neither day nor night;" or like that other rabbi, who declared that "the translation of the Scripture into Greek was a disaster to Judaism equal in horror to the fall of Jerusalem." We hear a great deal of the historic imagination and the necessity of applying it to questions of Biblical criticism. Surely the minds must be strangely deficient in the power of imaginative reconstruction who cannot feel the thrill of abhorrence of everything foreign that must have filled the Jews during the Maccabean struggle. If the critics had only realized this, they would have seen how utterly impossible it is to conceive that a religious novel, written at that time, intended to nerve the Jews for fiercer resistance to their oppressors, should represent the hero complacently acquiring Gentile learning, and acting the submissive courtier in the tyrant"s palace.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v21i.e. to see the return of the remnant of…
continued
i.e. to see the return of the remnant of Judah at the end of the 70 years, Jer 25:11; Jer 25:12; Jer 29:10. Daniel actually lived beyond the first year of Cyrus. Dan 10:1.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv17, 19God gave them knowledge and insight
God gave them knowledge and insight
This can be reworded so that the abstract nouns "knowledge" and "insight" can be expressed as the verbs "learn" and "understand." AT: "God gave them the ability to learn and understand clearly" (See: Abstract Nouns)
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in all literature and wisdom
Here "all" is a generalization to show that they had a very good education and understanding. AT: "in many things that the Babylonians had written and studied" (See: Hyperbole and Generalization)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv17, 19, 20, 211:17 All four young men were outstanding students. God…
1:17 All four young men were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams, which were often prophetic (cp. Joseph, Gen 37:5-11).
John Calvin 1540 · Public Domain On vv17, 18, 21 The Prophet here shows what we have already touched…
The Prophet here shows what we have already touched upon, how his authority was acquired for exercising the prophetic office with greater advantage. He ought to be distinguished by fixed marks, that the Jews first, and foreigners afterwards, might acknowledge him to be endued with the prophetic spirit. But a portion of this favor was shared with his three companions; yet he excelled them all, because God fitted him specially for his office. Here the end is to be noticed, because it would be incorrect to say that their reward was bestowed by God, because they lived both frugally and heavenly, and spontaneously abstained from the delicacies of the palace; for God had quite a different intention. For he wished, as I have already said, to extol Daniel, to enable him to shew with advantage that Israel’s God is the only God; and as he wished his companions to excel hereafter in political government, he presented them also with some portion of his Spirit. But it is worthwhile to set Daniel before our eyes; because, as I have said, before God appointed him his Prophet, he wished to adorn him with his own insignia, to procure confidence in his teaching. He says, therefore, to those four boys, or youths, knowledge and science were given in all literature and wisdom Daniel was endued with a very singular gift — he was to be an interpreter of dreams, and an explainer of visions. Since Daniel here speaks of literature, without doubt he simply means the liberal arts, and does not comprehend the magical arts which flourished then and afterwards in Chaldea. We know that nothing was sincere among unbelievers; and, on the other hand, I have previously admonished you, that Daniel was not imbued with the superstitions in those days highly esteemed in that nation. Through discontent with genuine science, they corrupted the study of the stars; but Daniel and his associates were so brought up among the Chaldeans, that they were not tinctured with those mixtures and corruptions which ought always to be separated from true science. It would be absurd, then, to attribute to God the approval of magical arts, which it is well known were severely prohibited and condemned by the law itself. (Deuteronomy 18:10.) Although God abominates those magical superstitions as the works of the devil, this does not prevent Daniel and his companions from being divinely adorned with this gift, and being very well versed in all the literature of the Chaldees. Hence this ought to be restricted to true and natural science. As it respects Daniel, he says, he understood even, visions and dreams and we know how by these two methods the Prophets were instructed in the will of God. (Numbers 12:6.) For while God there blames Aaron and Miriam, he affirms this to be his usual method; as often as he wishes to manifest his designs to the Prophets, he addresses them by visions and dreams. But Moses is treated out of the common order of men, because he is addressed face to face, and mouth to mouth. God, therefore, whenever he wished to make use of his Prophets, by either visions or dreams, made known to them what he wished to be proclaimed to the people. When, therefore, it is here said, — Daniel understood dreams and visions, it has the sense of being endued with the prophetic spirit. While his companions were superior masters and teachers in all kinds of literature, he alone was a Prophet of God.
We now understand the object of this distinction, when an acquaintance with visions and dreams was ascribed peculiarly to Daniel. And here our previous assertion is fully confirmed, namely, that Daniel was adorned with the fullest proofs of his mission, to enable him afterwards to undertake the prophetic office with greater confidence, and acquire greater attention to his teaching. God could, indeed, prepare the in a single moment, and by striking terror and reverence into the minds of all, induce them to embrace his teaching; but he wished to raise his servant by degrees, and to bring him forth at the fitting time, and not too suddenly so that all might know by marks impressed for many years how to distinguish him from the common order of men. It afterwards follows:
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv17, 18, 21 Meaning, in the liberal sciences, and natural knowledge, and…
Meaning, in the liberal sciences, and natural knowledge, and not in the magical arts which are forbidden, Deut. 18:11.
So that he only was a Prophet and none of the others: for by dreams and visions God appeared to his Prophets, Num. 12:6
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–21 Dan 1:17 As for these four children, God gave…
Dan 1:17 As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.
Ver. 17. As for these four children, God gave them knowledge and skill in all learning.] Both natural and supernatural. In the art of grammar, saith Symmachus; in every book, saith the Latin interpreter. There was potus ex fonte, fletus in prece, somnns in codice, as Ambrose speaketh: they drank Adam’s ale, prayed with tears, slept with a book in their hands. Whether they read the curious books of the magicians (fitter to be burnt, Act 19:19) is another question. Osiander thinketh that their Chaldean tutors would have obtruded upon them such kind of learning also; but as they abstained from the king’s meat, so they did, likely, from such corrupt and unlawful arts. Other commendable learning they looked into, as did also Moses, Solomon, Paul, &c. But what meant Pope Paul II to condemn all learned artists for heretics, and to tell his Romans that it was learning enough for a man to be able to read and write? {a} Nebuchadnezzar was of another mind, and Daniel and his fellows went further than so. Learning hath no enemy but ignorance.
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In all visions and dreams,] i.e., In all kind of prophecy. See Num 12:6.
{a} Jac. Rev. De Vit. Pont., 244.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv17–21 We must own
We must own
knowledge, and skill, and wisdom to come from God, Jam 1:5. These are beams of light shining in us from the Father of lights, and a man can receive nothing of this unless it be given him from above, Joh 3:27.
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Object. But was not this magic, and was not this learning forbidden as abomination to the Lord, Deu 18:9-14?
Answ. The Chaldeans used lawful arts and sciences, and unlawful; these four young men, Daniel and his companions, used only those that were lawful; rejecting all that wisdom which is sensual, carnal, and devilish, Jam 3:15. In all visions and dreams; not in idle, vain, and lying, but in such as were sent of God, and predictions of things to come, as Num 12:6, such as the prophets had. Such was that of Nebuchadnezzar.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v17 Concerning Daniel and his fellows we have here,
Concerning Daniel and his fellows we have here,
I. Their great attainments in learning, Dan 1:17. They were very sober and diligent, and studied hard; and we may suppose their tutors, finding them of an uncommon capacity, took a great deal of pains with them, but, after all, their achievements are ascribed to God only. It was he that gave them knowledge and skill in all learning and wisdom; for every good and perfect gift is from above, from the Father of the lights. It is the Lord our God that gives men power to get this wealth; the mind is furnished only by him that formed it. The great learning which God gave these four children was, 1. A balance for their losses. They had, for the iniquity of their fathers, been deprived of the honours and pleasures that would have attended their noble extraction; but, to make them amends for that, God, in giving them learning, gave them better honours and pleasures than those they had been deprived of. 2. A recompence for their integrity. They kept to their religion, even in the minutest instances of it, and would not so much as defile themselves with the king's meat or wine, but became, in effect, Nazarites; and now God rewarded them for it with eminency in learning; for God gives to a man that is good in his sight, wisdom, and knowledge, and joy with them, Ecc 2:26. To Daniel he gave a double portion; he had understanding in visions and dreams; he knew how to interpret dreams, as Joseph, not by rules of art, such as are pretended to be given by the oneirocritics, but by a divine sagacity and wisdom which God gave him. Nay, he was endued with a prophetic spirit, by which he was enabled to converse with God, and to receive the notices of divine things in dreams and visions, Num 12:6. According to this gift given to Daniel, we find him, in this book, all along employed about dreams and visions, interpreting or entertaining them; for, as every one has received the gift, so shall he have an opportunity, and so should he have a heart, to minister the same, Pe1 4:10.
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II. Their great acceptance with the king. After three years spent in their education (they being of some maturity, it is likely, when they came, perhaps about twenty years old) they were presented to the king with the rest that were of their standing, Dan 1:18. And the king examined them and communed with them himself, Dan 1:19. He could do it, being a man of parts and learning himself, else he would not have come to be so great; and he would do it, for it is the wisdom of princes, in the choice of the persons they employ, to see with their own eyes, to exercise their own judgment, and not trust too much to the representation of others. The king examined them not so much in the languages, in the rules of oratory or poetry, as in all matters of wisdom and understanding, the rules of prudence and true politics; he enquired into their judgment about the due conduct of human life and public affairs; not "Were they wits?" but, "Were they wise?" And he not only found them to excel the young candidates for preferment that were of their own standing, but found that they had more understanding than the ancients, than all their teachers, Psa 119:99, Psa 119:100. So far was the king from being partial to his own countrymen, to seniors, to those of his own religion and of an established reputation, that he freely owned that, upon trial, he found those poor young captive Jews ten times wiser and better than all the magicians that were in all his realm, Dan 1:20. He was soon aware of something extraordinary in these young men, and, which gave him a surprising satisfaction, was soon aware that a little of their true divinity was preferable to a great deal of the divination he had been used to. What is the chaff to the wheat? what are the magicians' rods to Aaron's? There was no comparison between them. These four young students were better, were ten times better, than all the old practitioners, put them all together, that were in all his realm, and we may be sure that they were not a few. This contempt did God pour upon the pride of the Chaldeans, and this honour did he put upon the low estate of his own people; and thus did he make not only these persons, but the rest of their nation for their sakes, the more respected in the land of their captivity. Lastly, This judgment being given concerning them, they stood before the king (Dan 1:19); they attended in the presence-chamber, nay, and in the council-chamber, for to see the king's face is the periphrasis of a privy-counsellor, Est 1:14. This confirms Solomon's observation, Seest thou a man diligent in his business, sober and humble? he shall stand before kings; he shall not stand before mean men. Industry is the way to preferment. How long the other three were about the court we are not told; but Daniel, for his part, continued to the first year of Cyrus (Dan 1:21), though not always alike in favour and reputation. He lived and prophesied after the first year of Cyrus; but that is mentioned to intimate that he lived to see the deliverance of his people out of their captivity and their return to their own land. Note, Sometimes God favours his servants that mourn with Zion in her sorrows to let them live to see better times with the church than they saw in the beginning of their days and to share with her in her joys.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv17–21 As for these four children, God gave them knowledge…
As for these four children, God gave them knowledge and skill in all learning and wisdom,.... As they prospered in their bodies, they succeeded in their studies, and improved in their minds, and became great proficients in all kind of lawful and useful knowledge; not owing so much to their own sagacity and diligence, and the goodness and ability of their teachers, as to the blessing of God on their instructions and studies; for, as all natural, so all acquired parts are to be ascribed to God; and which these were favoured with by him in a very great manner, to answer some purposes of his. This is to be understood, not of magic art, vain philosophy, judicial astrology, to which the Chaldeans were addicted; but of learning and wisdom, laudable and useful, both in things natural and political; for these men, who scrupled eating and drinking what came from the king's table, would never indulge themselves in the study of vain, curious, and unlawful knowledge; much less would God have blessed the study of such things, and still less be said to give them knowledge and skill therein:
and Daniel had understanding in all visions and dreams; besides knowledge and skill in all learning and wisdom, in languages and sciences, in common with the other young men; he had the honour of seeing very remarkable visions of future things, and of interpreting dreams; and this not by rules of art, such as the Oneirocritics use, but by the gift of God; of which many singular instances follow in this book.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv19–21 Before - Both in the presence chamber, and in…
Before - Both in the presence chamber, and in the council chamber, to try their proficiency; this shews the king's ability and judgment, how else could he discern their fitness, and their excellency above others.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17–21 Verse 17. As for these four children] Young men…
Verse 17. As for these four children] Young men or youths. Our translation gives a false idea.
In all visions and dreams.] That is, such as are Divine; for as to dreams in general, they have as much signification as they have connexion, being the effects of the state of the body, of the mind, or of the circumstances of the dreamer. A dream may be considered supernatural, if it have nothing preposterous, nothing monstrous, and nothing irregular. If the whole order and consequences of the things be preserved in them, from beginning to end, then we may presume they are supernatural. In such dreams Daniel had understanding.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17, 18, 21 Dan 1:17. As for these four children — The…
Dan 1:17. As for these four children — The Hebrew is literally, As to these children, or young men, each of them four: to them God gave knowledge and skill in all learning and wisdom — That is, in all sorts of learning and knowledge. They became particularly skilful in those parts of the Chaldean learning which were really useful, and which might recommend them to the favour of the kings both of Babylon and Persia, and qualify them for places of trust under them; as Moses’s education in the Egyptian learning fitted him to be a ruler of God’s people. And Daniel had understanding in all visions and dreams — Daniel excelled the others in the gift of prophecy, and in his extraordinary skill in interpreting all sorts of visions and dreams, namely, such as were sent of God, and foreshowed future events, under the cover of certain images and representations, which required an interpretation in order to the understanding of their true signification. But we must not suppose that Daniel attained this skill by any study or rules of art. It was God’s supernatural gift unto him, as was the same kind of knowledge which Joseph possessed and manifested when he interpreted the dreams of Pharaoh, and those of the chief butler and baker.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv17–21 As for these four children - On the word…
As for these four children - On the word “children,” see the notes at Dan 1:4. Compare Dan 1:6.
God gave them knowledge and skill - See the notes at Dan 1:9. There is no reason to suppose that in the “knowledge and skill” here referred to, it is meant to be implied that there was anything miraculous, or that there was any direct inspiration. Inspiration was evidently confined to Daniel, and pertained to what is spoken of under the head of “visions and dreams.” The fact that “all” this was to be attributed to God as his gift, is in accordance with the common method of speaking in the Scriptures; and it is also in accordance with “fact,” that “all” knowledge is to be traced to God. See Exo 31:2-3. God formed the intellect; he preserves the exercise of reason; he furnishes us instructors; he gives us clearness of perception; he enables us to take advantage of bright thoughts and happy suggestions which occur in our own minds, as much as he sends rain, and dew, and sunshine on the fields of the farmer, and endows him with skill. Compare Isa 28:26, “For his God doth instruct him.” The knowledge and skill which we may acquire, therefore, should be as much attributed to God as the success of the farmer should. Compare Job 32:8, “For there is a spirit in man, and the inspiration of the Almighty giveth them understanding.” In the case before us, there is no reason to doubt that the natural powers of these young men had been diligently applied during the three years of their trial Dan 1:5, and under the advantages of a strict course of temperance; and that the knowledge here spoken of was the result of such an application to their studies. On the meaning of the words “knowledge” and “skill” here, see the notes at Dan 1:4.
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In all learning and wisdom - See also the notes at Dan 1:4.
And Daniel had understanding - Showing that in that respect there was a special endowment in his case; a kind of knowledge imparted which could be communicated only by special inspiration. The margin is, “he made Daniel understand.” The margin is in accordance with the Hebrew, but the sense is the same.
In all visions - On the word rendered “visions” - חזון châzôn - see the notes at Isa 1:1, and the introduction to Isaiah, Section 7. (4). It is a term frequently employed in reference to prophecy, and designates the usual method by which future events were made known. The prophet was permitted to see those events “as if” they were made to pass before the eye, and to describe them “as if” they were objects of sight. Here the word seems to be used to denote all supernatural appearances; all that God permitted him to see that in any way shadowed forth the future. It would seem that men who were not inspired were permitted occasionally to behold such supernatural appearances, though they were not able to interpret them. Thus their attention would be particularly called to them, and they would be prepared to admit the truth of what the interpreter communicated to them. Compare Dan. 4; Dan 5:5-6; Gen 40:5; Gen 41:1-7. Daniel was so endowed that he could interpret the meaning of these mysterious appearances, and thus convey important messages to men. The same endowment had been conferred on Joseph when in Egypt. See the passages referred to in Genesis.
And dreams - One of the ways by which the will of God was anciently communicated to men. See Introduction to Isaiah, Section 7. (2), and the notes at Job 33:14-18. Daniel, like Joseph before him, was supernaturally endowed to explain these messages which God sent to men, or to unfold these preintimations of coming events. This was a kind of knowledge which the Chaldeans particularly sought, and on which they especially prided themselves; and it was important, in order to “stain the pride of all human glory,” and to make “the wisdom of the wise” in Babylon to be seen to be comparative “folly,” to endow one man from the land of the prophets in the most ample manner with this knowledge, as it was important to do the same thing at the court of Pharaoh by the superior endowments of Joseph Gen 41:8.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17, 20, 21 Dreams. He was learned in all the sciences of…
Dreams. He was learned in all the sciences of the country, like Moses. (Acts vii. 22.) (Calmet) --- They studies these things, in order to refute what was erroneous: discunt....ut judicent. (St. Jerome) --- The Chaldeans paid great attention to dreams. Daniel acquired the knowledge of such as were sent from heaven by the gift of God, as Joseph had done. To pay any regard to common dreams would be childish (Calmet) and sinful, if the person depend on them for the knowledge of futurity. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv17–21 God gave them knowledge-- (Exo 31:2-3; Kg1 3:12; Job…
God gave them knowledge-- (Exo 31:2-3; Kg1 3:12; Job 32:8; Jam 1:5, Jam 1:17).
Daniel had understanding in . . . dreams--God thus made one of the despised covenant-people eclipse the Chaldean sages in the very science on which they most prided themselves. So Joseph in the court of Pharaoh (Gen 40:5; Gen 41:1-8). Daniel, in these praises of his own "understanding," speaks not through vanity, but by the direction of God, as one transported out of himself. See my Introduction, "CONTENTS OF THE BOOK."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv17, 18, 21 17. God gave these four Hebrew youths “knowledge and…
17. God gave these four Hebrew youths “knowledge and skill in every kind of books” (Hebrews) The Hebrews wrote their books generally upon parchment, the Egyptians upon papyrus, the Babylonians upon clay tablets. These tablets were stored by hundreds of thousands in the palace library, and so arranged as to be easily accessible to visitors and students. The princes who were to be fitted for state offices would no doubt have a special post-graduate course differing from that provided for those who were to be priests or “magicians,’’ but the preliminary training might be the same in both cases. It seems strange to many that these boys who were so scrupulous about touching heathen food (Dan_1:8) would so eagerly grasp the heathen learning; but they might not have seen that this was necessarily connected with idolatry. They certainly are not represented as accepting the religion of Babylon with its other wisdom.
Visions and dreams — Both the Babylonians and the Hebrews believed that the divine will was often revealed to man through this agency. (See Dan_2:1; Gen_41:15; Num_12:6.) No doubt the study of omens and dreams was a prominent part of the curriculum of the Babylonian schools, and there is no reason to suppose that a Hebrew youth at this era would doubt its value, although in later ages heathen learning of every kind became abominable in their eyes.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17–21 17. Now as for these four youths, God gave…
17. Now as for these four youths, God gave them knowledge (the word rendered science in Dan_1:4), and intelligence (cf. intelligent, Dan_1:4) in all literature (Dan_1:4) and wisdom] ‘Wisdom’ is used here, in a concrete sense, of an intelligently arranged body of principles, or, as we should now say, science. The term must be understood as representing the popular estimate of the subjects referred to: for the ‘wisdom’ of the Chaldaean priests, except in so far as it took cognizance of the actual facts of astronomy, was in reality nothing but a systematized superstition.
and Daniel had understanding in all visions and dreams] or, ‘in every kind of vision and dreams.’ This was a point in which Daniel excelled the rest. The words are intended as introductory to the narrative following.
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17–19. At the end of the three years (Dan_1:5), Daniel and his three companions are brought before the king; and being found by him to be the most proficient of all whom he had directed to be educated, are promoted to a place among his personal attendants.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv17, 18, 21 (17) Learning and wisdom.—These appear to be contrasted in…
(17) Learning and wisdom.—These appear to be contrasted in this verse. The former refers to literature, and implies the knowledge of secular subjects; the latter implies philosophy and theology, and perhaps, also, an acquaintance with the meaning of portents. Abundant instances of the latter may be found in the Records of the Past (see vol. v., p. 167).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv17–21 As for these four children, God gave them knewledge…
As for these four children, God gave them knewledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Or, as the words might be more accurately rendered, "these lads, the four of them". (Eze_1:8-10) This indicates that somehow they were separated off into a quaternion. In Ezekiel, where a similar phrase cecum, the four cherubim form a quaternion in a very special way. As we have already seen, the Assyrians in a feast arranged the guests in messes of four. Those thus seated together would most likely be associated in some other way. In the case of these youths, who were permanent guests at the table of the King of Babylon, they would most likely be associated in their studies from the first. The Septuagint Version omits the numeral, but is pleonastic in a way that suggests a coalescing of different readings. The rendering is, "And to the youths the Lord gave understanding and knowledge and wisdom in the art of learning (the grammatic art grammar), and to Daniel he gave understanding of every kind (in every word), and in visions, and in dreams, and in every kind of wisdom." The omission of the word "four," and the insertion of two words, "understanding" and "knowledge," suggest that the one has somehow taken the place of the other; it may be that the word hmr was read instead of tbra. The Massoretic original of the phrase, "skill in all learning," may be rendered literally, "skill in every kind of books." This has a special meaning in regard to the Babylonian and Assyrian books, which were clay tablets incised when wet, and burnt into permanence. Rolls of parchment were, as we see from Jeremiah, the common material for books among the Jews. Among the Egyptians, papyrus largely took the place of parchment, so the knowledge "of every kind of books" meant "every language." It is certain that three languages were to a certain extent in use in Babylon Aramaic, the ordinary language of business and diplomacy; Assyrian, the court language, the language in which histories and dedications were written; Accadian, the old sacred tongue, in which all the formulae of worship and the forms of incantation had been originally written. From the fact that Rabshakeh could talk Hebrew when conversing with Eliakim and Shebna, it would seem that the accomplish-merit required from a diplomat implied the knowledge of the languages of the various nations subject to the Babylonian Empire or eonterminous with it. "Knowledge and skill in all learning and wisdom" would seem to mean the complete eurriculum fitted to make these youths able diplomatists and wise councillors. And Daniel had understanding in all visions and dreams. All the nations of antiquity laid stress on dreams as means by which the future was revealed to men; but in no nation was there so elaborate a system of interpretation as among the Babyhmians. Lenormant ("La Divination") gives a long account, with many passages translated from their books, of their mode of interpreting dreams. "Visions" may be regarded as appearances of the nature of the alleged second sight among the Scottish Highlanders. It may, however, refer to appearances which are regarded as omens of good or evil fortune. We see in all the elaborate distinctions of omens preserved to us in Lenormant only the folly of superstition; but we may not assume that Daniel and his friends did not believe in them. It has been objected that if Daniel and his friends were so scrupulous in regard to the dainties and. the wines of the Babylonian monarch, because these were connected with idol-worship, they ought logically to have refused to learn these superstitious formulae. But men are never completely logical; life is wider than logic, and hence there are always elements that are left out in our calculations. The possession even of Divine inspiration would not suffer men to annul the two millennia and a half that separate us from the days of Daniel. They Daniel and his friends did not see in this so-called science of oneiromancy mere superstition. Still less did they recognize it as having a necessary connection with the idolatries of Babylon. In the following chapter we see the theory Daniel himself had of the matter, namely, that God used dreams as means to make known the future to men. No one can say he was mistaken in this. When Luther described heaven to his child, he filled it with what would be most happy for the little boy; he takes the child at the stage at which he is, and tells him the truth, but in limitations suited to his knowledge. May we not reasonably argue that the great Father deals so with his children? When they are in the state of knowledge that makes them expect to have his will revealed to them in dreams and omens, then he will make known his will by dreams. Daniel knew all that Chaldean science could tell him, but he saw that it was limited, that behind all the canons of interpretation there was the Eternal Mind, the Great Thinker, whose thoughts are things. In other words, he did not recognize the so-called science of Babylon, its astrology, its incantations, its omens, its interpretations of dreams as false so much as limited. It has been placed by Jerome as a parallel, that Moses was learned in all the learning of the Egyptians. Jerome assumes "they learned not that they might follow, but that they might judge and convict (convincant)." We do not see the need of any such supposition. In their own land they in all likelihood believed in the interpretation of dreams, not unlikely in omens too in some degree. When they came to Babylon they came among a people who halt reduced all this to a form that had a delusive appearance of scientific accuracy. They could not fail to believe in all these things. Long after the latest critical date of Daniel, the Jews believed in omens and dreams. Josephus tells us of his own skill in these matters, and is still more explicit in respect to the wisdom of the Essenes in regard to the future. Students of the Talmud will not require to be told of the bath-qol and other means by which a knowledge of the future was derived. We must, we fear, assume that Daniel was not so far ahead of his contemporaries as not to believe in the science of Babylon, and therefore to expect him to protest against it and refuge to acquire it is absurd in the last degree. This fact of these four Hebrew youths not objecting to heathen learning is,n indirect proof of the early date of Daniel. It"this book had been written in the days of the Maccabees, then the learning of the Chaldeans would be a synonym for the learning of the Greeks. We know that, so far from the Hasideem the party from whom, by hypothesis, "Daniel" emanated looking favourably on Greek learning, they hated and abhorred it. We see in the Second Book of Maccabees (RAPC 2Ma 4:14) the feelings with which they regarded those who favoured Greek manners; how even the innocent game of discus was full of horror for them, because it was Greek (1:14); and in the first book with what horror the pious looked on the erection of a gymnasium in Jerusalem. This hatred of everything Greek was very natural, and certainly was very much in evidence in their history. For business purposes they had to know the Greek language; but the learning, the philosophy, and literature of Greece would have been to those engaged in the Maccabean struggle abomination. Is it, then, to be imagined that a writer of the Maccabean period, describing an ancient hero from whose example his contemporaries were to draw encouragement and guidance, would represent him as zealously addicting himself to the pursuit of Gentile learning, and making such progress in it that he excelled all competitors? The attitude ascribed to him would have been more like that of the Rabbi Akiba, who declared that "Greek learning could be studied in an hour that was neither day nor night;" or like that other rabbi, who declared that "the translation of the Scripture into Greek was a disaster to Judaism equal in horror to the fall of Jerusalem." We hear a great deal of the historic imagination and the necessity of applying it to questions of Biblical criticism. Surely the minds must be strangely deficient in the power of imaginative reconstruction who cannot feel the thrill of abhorrence of everything foreign that must have filled the Jews during the Maccabean struggle. If the critics had only realized this, they would have seen how utterly impossible it is to conceive that a religious novel, written at that time, intended to nerve the Jews for fiercer resistance to their oppressors, should represent the hero complacently acquiring Gentile learning, and acting the submissive courtier in the tyrant"s palace.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v21 i.e. to see the return of the remnant of…
continued
i.e. to see the return of the remnant of Judah at the end of the 70 years, Jer 25:11; Jer 25:12; Jer 29:10. Daniel actually lived beyond the first year of Cyrus. Dan 10:1.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv17, 19 God gave them knowledge and insight
God gave them knowledge and insight
This can be reworded so that the abstract nouns "knowledge" and "insight" can be expressed as the verbs "learn" and "understand." AT: "God gave them the ability to learn and understand clearly" (See: Abstract Nouns)
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in all literature and wisdom
Here "all" is a generalization to show that they had a very good education and understanding. AT: "in many things that the Babylonians had written and studied" (See: Hyperbole and Generalization)
translationWords
God
wise
Daniel
vision
dream
king
Nebuchadnezzar
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv17, 19, 20, 21 1:17 All four young men were outstanding students. God…
1:17 All four young men were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams, which were often prophetic (cp. Joseph, Gen 37:5-11).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.