20Daniel answered, “Blessed be the name of God forever and ever; for wisdom and might are his.
21He 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 understanding.
22He reveals the deep and secret things. He knows what is in the darkness, and the light dwells with him.
20 Daniel answered, “Blessed be the name of God forever and ever; for wisdom and might are his.
21 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 understanding.
22 He reveals the deep and secret things. He knows what is in the darkness, and the light dwells with him.
KJVKing James Version
20 Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his:
21 And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:
22 He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.
Show all 3 translations
JPSJPS Tanakh (1917)
20 Daniel spoke and said: Blessed be the name of God from everlasting even unto everlasting; for wisdom and might are His;
21 And He changeth the times and the seasons; He removeth kings, and setteth up kings; He giveth wisdom unto the wise, and knowledge to them that know understanding;
22 He revealeth the deep and secret things; He knoweth what is in the darkness, and the light dwelleth with Him.
Psalms 75:5-7(v21)Don’t lift up your horn on high. Don’t speak with a stiff neck.” For neither from the east, nor from the west, nor yet from the south,…
Psalms 31:14-15(v21)But I trust in you, Yahweh. I said, “You are my God.” My times are in your hand. Deliver me from the hand of my enemies, and from those who…
Psalms 113:7-8(v21)He raises up the poor out of the dust. Lifts up the needy from the ash heap, that he may set him with princes, even with the princes of his…
Daniel 4:17(v21)“ ‘The sentence is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know that…
Daniel 7:25(v21)He will speak words against the Most High, and will wear out the saints of the Most High. He will plan to change the times and the law; and…
Show all 86 cross-references
James 3:15-17(v21)This wisdom is not that which comes down from above, but is earthly, sensual, and demonic. For where jealousy and selfish ambition are,…
Job 34:24-29(v21)He breaks mighty men in pieces in ways past finding out, and sets others in their place. Therefore he takes knowledge of their works. He…
Daniel 4:32(v21)You shall be driven from men; and your dwelling shall be with the animals of the field. You shall be made to eat grass as oxen. Seven times…
Job 12:22(v22)He uncovers deep things out of darkness, and brings out to light the shadow of death.
Proverbs 8:15-16(v21)By me kings reign, and princes decree justice. By me princes rule, nobles, and all the righteous rulers of the earth.
2 Chronicles 1:10-12(v21)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?” God said…
Acts 13:21-22(v21)Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. When he had…
Luke 1:51-52(v21)He has shown strength with his arm. He has scattered the proud in the imagination of their hearts. He has put down princes from their…
Job 12:18(v21)He loosens the bond of kings. He binds their waist with a belt.
1 Kings 4:29(v21)God gave Solomon abundant wisdom and understanding, and very great understanding, even as the sand that is on the seashore.
Jeremiah 27:5-7(v21)‘I have made the earth, the men, and the animals that are on the surface of the earth by my great power and by my outstretched arm. I give…
Luke 21:15(v21)for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict.
1 John 1:5(v22)This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all.
James 1:17(vv21–22)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…
1 Samuel 2:7-8(v21)Yahweh makes poor and makes rich. He brings low, he also lifts up. He raises up the poor out of the dust. He lifts up the needy from the…
Proverbs 2:6-7(v21)For Yahweh gives wisdom. Out of his mouth comes knowledge and understanding. He lays up sound wisdom for the upright. He is a shield to…
Jeremiah 23:24(v22)Can anyone hide himself in secret places so that I can’t see him?” says Yahweh. “Don’t I fill heaven and earth?” says Yahweh.
James 1:5(v21)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.
Psalms 25:14(v22)The friendship of Yahweh is with those who fear him. He will show them his covenant.
Psalms 139:11-12(v22)If I say, “Surely the darkness will overwhelm me. The light around me will be night,” even the darkness doesn’t hide from you, but the…
Hebrews 4:13(v22)There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him to whom we must give an…
1 Kings 3:28(v21)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…
Daniel 5:11(v22)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,…
Exodus 31:3(v21)I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all kinds of workmanship,
1 Kings 3:8-12(v21)Your servant is among your people which you have chosen, a great people, that can’t be numbered or counted for multitude. Give your servant…
Psalms 36:9(v22)For with you is the spring of life. In your light we will see light.
Psalms 113:2(v20)Blessed be Yahweh’s name, from this time forward and forever more.
1 Corinthians 2:9-11(v22)But as it is written, “Things which an eye didn’t see, and an ear didn’t hear, which didn’t enter into the heart of man, these God has…
1 Timothy 6:16(v22)He alone has immortality, dwelling in unapproachable light, whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
Psalms 145:1-2(v20)I will exalt you, my God, the King. I will praise your name forever and ever. Every day I will praise you. I will extol your name forever…
Isaiah 45:7(v22)I form the light and create darkness. I make peace and create calamity. I am Yahweh, who does all these things.
Luke 12:2-3(v22)But there is nothing covered up that will not be revealed, nor hidden that will not be known. Therefore whatever you have said in the…
1 Chronicles 22:12(v21)May Yahweh give you discretion and understanding, and put you in charge of Israel; that so you may keep the law of Yahweh your God.
Job 12:13(v20)“With God is wisdom and might. He has counsel and understanding.
Daniel 2:9(v21)But if you don’t make known to me the dream, there is but one law for you; for you have prepared lying and corrupt words to speak before…
Daniel 2:11(v22)It is a rare thing that the king requires, and there is no other who can show it before the king, except the gods, whose dwelling is not…
1 Corinthians 1:30(v21)Because of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption:
Revelation 5:12(v20)saying with a loud voice, “Worthy is the Lamb who has been killed to receive the power, wealth, wisdom, strength, honor, glory, and…
Genesis 41:25-28(v22)Joseph said to Pharaoh, “The dream of Pharaoh is one. What God is about to do he has declared to Pharaoh. The seven good cattle are seven…
1 Kings 10:24(v21)All the earth sought the presence of Solomon, to hear his wisdom, which God had put in his heart.
1 Chronicles 29:30(v21)with all his reign and his might, and the times that went over him, and over Israel, and over all the kingdoms of the countries.
Job 26:6(v22)Sheol is naked before God, and Abaddon has no covering.
Psalms 147:5(v20)Great is our Lord, and mighty in power. His understanding is infinite.
Ecclesiastes 3:1-8(v21)For everything there is a season, and a time for every purpose under heaven: a time to be born, and a time to die; a time to plant, and a…
Isaiah 41:22(v22)“Let them announce and declare to us what will happen! Declare the former things, what they are, that we may consider them, and know the…
Jeremiah 32:19(v20)great in counsel, and mighty in work; whose eyes are open to all the ways of the children of men, to give everyone according to his ways,…
Daniel 2:28-29(v22)but there is a God in heaven who reveals secrets, and he has made known to the king Nebuchadnezzar what will be in the latter days. Your…
1 Corinthians 4:5(v22)Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness, and reveal the…
Ephesians 3:5(v22)which in other generations was not made known to the children of men, as it has now been revealed to his holy apostles and prophets in the…
Exodus 31:6(v21)Behold, I myself have appointed with him Oholiab, the son of Ahisamach, of the tribe of Dan; and in the heart of all who are wise-hearted I…
Job 12:16-22(v20)With him is strength and wisdom. The deceived and the deceiver are his. He leads counselors away stripped. He makes judges fools. He…
Psalms 104:2(v22)He covers himself with light as with a garment. He stretches out the heavens like a curtain.
Daniel 2:21-23(v20)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 5:14(v22)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.
Daniel 11:6(v21)At the end of years they will join themselves together; and the daughter of the king of the south will come to the king of the north to…
John 8:12(v22)Again, therefore, Jesus spoke to them, saying, “I am the light of the world. He who follows me will not walk in the darkness, but will have…
John 21:17(v22)He said to him the third time, “Simon, son of Jonah, do you have affection for me?” Peter was grieved because he asked him the third time,…
Jude 1:24(v20)Now to him who is able to keep them from stumbling, and to present you faultless before the presence of his glory in great joy,
Revelation 19:16(v21)He has on his garment and on his thigh a name written, “KING OF KINGS, AND LORD OF LORDS.”
Genesis 37:5-9(v22)Joseph dreamed a dream, and he told it to his brothers, and they hated him all the more. He said to them, “Please hear this dream which I…
Genesis 41:16(v22)Joseph answered Pharaoh, saying, “It isn’t in me. God will give Pharaoh an answer of peace.”
1 Kings 8:56(v20)“Blessed be Yahweh, who has given rest to his people Israel, according to all that he promised. There has not failed one word of all his…
1 Chronicles 29:10-12(v20)Therefore David blessed Yahweh before all the assembly; and David said, “You are blessed, Yahweh, the God of Israel our father, forever and…
Esther 1:13(v21)Then the king said to the wise men, who knew the times (for it was the king’s custom to consult those who knew law and judgment;
Psalms 72:18-19(v20)Praise be to Yahweh God, the God of Israel, who alone does marvelous deeds. Blessed be his glorious name forever! Let the whole earth be…
Psalms 103:1-2(v20)Praise Yahweh, my soul! All that is within me, praise his holy name! Praise Yahweh, my soul, and don’t forget all his benefits,
Psalms 115:18(v20)but we will bless Yah, from this time forward and forever more. Praise Yah!
Proverbs 8:14(v20)Counsel and sound knowledge are mine. I have understanding and power.
Isaiah 41:26(v22)Who has declared it from the beginning, that we may know? and before, that we may say, ‘He is right?’ Surely, there is no one who declares.…
Isaiah 42:9(v22)Behold, the former things have happened and I declare new things. I tell you about them before they come up.”
Matthew 13:13(v22)Therefore I speak to them in parables, because seeing they don’t see, and hearing, they don’t hear, neither do they understand.
John 1:9(v22)The true light that enlightens everyone was coming into the world.
John 12:45-46(v22)He who sees me sees him who sent me. I have come as a light into the world, that whoever believes in me may not remain in the darkness.
Genesis 14:20(v20)Blessed be God Most High, who has delivered your enemies into your hand.” Abram gave him a tenth of all.
1 Chronicles 29:20(v20)Then David said to all the assembly, “Now bless Yahweh your God!” All the assembly blessed Yahweh, the God of their fathers, and bowed down…
Psalms 41:13(v20)Blessed be Yahweh, the God of Israel, from everlasting and to everlasting! Amen and amen.
Psalms 50:23(v20)Whoever offers the sacrifice of thanksgiving glorifies me, and prepares his way so that I will show God’s salvation to him.”
Psalms 62:11(v20)God has spoken once; twice I have heard this, that power belongs to God.
Matthew 6:13(v20)Bring us not into temptation, but deliver us from the evil one. For yours is the Kingdom, the power, and the glory forever. Amen.’
2 Chronicles 20:21(v20)When he had taken counsel with the people, he appointed those who were to sing to Yahweh, and give praise in holy array, as they go out…
86 distinct cross-references across this passage (87 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv20–22Daniel here pursues his narrative, and thanks God after…
Daniel here pursues his narrative, and thanks God after King Nebuchadnezzar’s dream had been made known to him, while he relates the sense of the words which he had used. May God’s name be blessed, says he, from age to age We ought daily to wish for this; for when we pray that God’s name may be hallowed, continuance is denoted under this form of prayer. But Daniel here breaks forth into the praises of God with greater vehemence, because he acknowledges his singular benefit in being snatched away from death, together with his companions, beyond his expectation. Whenever God confers any remarkable blessing on his servants, they are the more stirred up to praise him, as David says, (Psalm 40:3,) Thou hast put a new song into my mouth. And Isaiah also uses this form of speech twice, (Isaiah 42:10,) as if God had given him material for a new and unusual song, in dealing so wonderfully with his Church. So also, there is no doubt that Daniel here wished to praise God in a remarkable manner, since he had received a rare proof of his favor in being delivered from instant death. Afterwards he adds, whose (or since his) is the wisdom and the strength; for the relative is here taken for the causal particle, and the sentence ought to be so expressed; the additional particles may avail to strengthen the expression, and be taken exclusively, as if he had said, — to God alone ought the praise of wisdom and virtue to be ascribed. Without him, indeed, both are sought in vain; but these graces do not seem to suit the present purpose; for Daniel ought rather to celebrate God’s praises, through this vision being opened, and this was enough to content him. But he may here speak of God’s glory as well from his power as his wisdom; as, when, re Scripture wishes to distinguish the true God from all fictions, it takes these two principles — first, God governs all things by his own hand, and retains them under his sway; and secondly, nothing is hid from him — and these points cannot be separated when his majesty is to be proved. We see mankind fabricating deities for themselves, and thus multiplying gods, and distributing to each his own office; because they cannot rest in simple unity, when God is treated of. Some fancy God retains but half his attributes; as. for instance, the praters about bare foreknowledge. They admit nothing to be hidden to God, and his knowledge of all things; and this they prove by the prophecies which occur in the Scriptures. What they say is true; but they very much lessen the glory of God; nay, they tear it to pieces by likening him to Apollo, whose office it formerly was, hi the opinion of the heathen, to predict future events. When they sought predictions of future events, they endued Apollo with the virtue of making known to them future occurrences. Many at the present time think God able to foresee all things, but suppose him either to dissemble or purposely withdraw from the government of the world.
Lastly, Their notion of God’s foreknowledge is but a cold and idle speculation. Hence I said, they rob God of half his glory, and, as far as they can, tear him to pieces. But Scripture, when it wishes to assert what is peculiar to God, joins these two things inseparably; first, God foresees all things, since nothing is hidden from his eyes; and next, he appoints future events, and governs the world by his will, allowing nothing to happen by chance or without his direction. Daniel here assumes this principle, or rather unites the two, by asserting Israel’s God alone to deserve the name, since both wisdom and strength are in his power. We must remember how God is defrauded of his just praise when we do not connect these two attributes together — his universal foresight and his government of the world allowing nothing to happen without his permission. But as it would be too cold to assert that to God alone belongs wisdom and strength, unless his wisdom was conspicuous, and his strength openly acknowledged, hence it follows immediately afterwards —
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 v22He showeth that man hath neither wisdom nor knowledge,…
He showeth that man hath neither wisdom nor knowledge, but very dark blindness and ignorance of himself: for it cometh only of God, that man understandeth anything.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv20–22Dan 2:20 Daniel answered and said, Blessed be the…
Dan 2:20 Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his:
Ver. 20. Daniel answered and said, Blessed be the name of God.] They who are slight in praying are usually as slight in praising; {Job 35:13 Dan 2:10-12} but Daniel was serious and zealous in both.
Read full note →
For wisdom and might are his.] These and all other excellencies are in God originally, eminently, transcendently. Daniel found it in this secret thus revealed to him; how much more may we, in the mystery of the gospel now made manifest. {Rom 16:26}
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 vv20–22He blesseth God for two things.
He blesseth God for two things.
1. Wisdom; he means chiefly the wisdom God gave him in revealing this great secret to him, which the wise men could not attain to, because they knew not the true God, nor did seek to him for it, this is clear in Dan 2:21-23.
Read full note →
2. Might is his; that is, almighty, above all mighty potentates of the world, above Nebuchadnezzar and all the kings of the earth, for he sets them up and plucks them down at pleasure, Dan 2:21, as the interpretation of the dream and vision shows.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv20–22Daniel answered and said,.... That is, he began his…
Daniel answered and said,.... That is, he began his prayer, as Jacchiades observes, or his thanksgiving, and expressed it in the following manner:
blessed be the name of God for ever and ever: a form of blessing God, or a wish that he may be blessed by men for evermore; for there is that in his name, in his nature, in his perfections, and in his works, which require that praise be given him now, and to all eternity:
Read full note →
for wisdom and might are his; "wisdom" in forming the scheme of things, and "might" or power in the execution of them; "wisdom" in revealing the secret of the dream to Daniel, and "might" to accomplish the various events predicted in it: for what Daniel here and afterwards observes has a very peculiar regard to the present affair, for which his heart was warm with gratitude and thankfulness.
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 v21He changeth - God can make the sun go…
He changeth - God can make the sun go back or stand still, as in Ahaz and Joshua's time, it is the great part of God's power and prerogative to change times. Daniel here attributes that to God, which Heathens attributed to nature, or chance. God only, that made all by his power, doth rule, and over-rule all by his providence.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv20–21Verse 20. Wisdom and might are his] He knows…
Verse 20. Wisdom and might are his] He knows all things, and can do all things.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes1834 · Public DomainOn vv20–22Daniel answered and said - The word “answer,” in…
Daniel answered and said - The word “answer,” in the Scriptures, often occurs substantially in the sense of “speak” or “say.” It does not always denote a reply to something that has been said by another, as it does with us, but is often used when a speech is commenced, as if one were replying to something that “might” be said in the case, or as meaning that the circumstances in the case gave rise to the remark. Here the meaning is, that Daniel responded, as it were, to the goodness which God had manifested, and gave utterance to his feelings in appropriate expressions of praise.
Blessed be the name of God forever and ever - That is, blessed be God - the “name,” in the Scriptures, being often used to denote the person himself. It is common in the Bible to utter ascriptions of praise to God in view of important revelations, or in view of great mercies. Compare the song of Moses after the passage of the Red Sea, Exo. 15; the song of Deborah after the overthrow of Sisera, Judg. 5; Isa 12:1-6.
Read full note →
For wisdom, and might are his - Both these were manifested in a remarkable manner in the circumstances of this case, and therefore these were the beginnings of the song of praise: “wisdom,” as now imparted to Daniel, enabling him to disclose this secret, when all human skill had failed; and “might,” as about to be evinced in the changes of empire indicated by the dream and the interpretation. Compare Jer 32:19, “Great in counsel, and mighty in work.”
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 vv20–21His. He grants them to whom he pleases, and…
His. He grants them to whom he pleases, and disposes of kingdoms (Calmet) without control. (ver. 21.)
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 vv20–22answered--responded to God's goodness by praises.
answered--responded to God's goodness by praises.
name of God--God in His revelation of Himself by acts of love, "wisdom, and might" (Jer 32:19).
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 v2020-23. In a hymn of praise Daniel blesses the…
20-23. In a hymn of praise Daniel blesses the all-powerful One (compare Dan_2:11), whose name is above the name of Bel, or Nebo, or any other heathen God; who is not dependent on lucky days (Dan_2:9), but who changes times and seasons at his will; who controls all earthly sovereigns; who alone has wisdom and who gives it to those who appreciate it and cherish it; who has light in himself (compare 1 Johni, 5); from whom nothing can be hidden (<19D912>Psa_139:12), and who hath given to his servant the answer to his prayer. Rothi Bibi Sanguria, on the basis of this verse, declared, “Light is his [the Messiah’s] name.”
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 vv20–2220. answered] In the sense of commencing to speak:…
20. answered] In the sense of commencing to speak: so Dan_3:9; Dan_3:14; Dan_3:19; Dan_3:24, al.; and ἀποκριθεὶς εἶπε in the N.T., Mat_11:25; Mat_17:4; Mat_28:5, al.: cf. Dalman, Die Worte Jesu (1898), p. 19.
Blessed, &c.] Cf. Psa_113:2; also Job_1:21.
Read full note →
for ever and ever] from eternity and to eternity, as Psa_41:13; Psa_106:48, cf. Neh_9:5, also (without the art. in the Heb.) Jer_7:7, Psa_90:2; Psa_103:17, al.
wisdom, &c.] Job_12:13 ‘With him are wisdom and might.’
20–23. Daniel’s thanksgiving for the great mercy vouchsafed to him.
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 vv20–22(20) Blessed be the name.—Daniel’s prayer is for the…
(20) Blessed be the name.—Daniel’s prayer is for the most part framed upon the model of scriptural language, while on the other hand it appears to have been adapted to their own special needs by later pious servants of God. The Doxology, with which it commences, is founded upon the liturgical formula concluding Psalms 41, the substance of it being repeated by Nehemiah (Neh_9:5).
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 vv20–22And Daniel answered and said, Blessed be the Name…
And Daniel answered and said, Blessed be the Name of God for ever and ever: for wisdom and might are his. The Septuagint, having practically given the beginning of this verse as the end of ver 19. omits it now: hence it renders, "Blessed be the Name of the great Lord for ever, because the wisdom and the greatness are his." The fact that amlAmi (minalma), "from eternity," is not rendered in this version, and that the adjective "great" is added in its place, indicates a difference of reading. Probably there was a transposition of and amlAm and the m omitted. Then aml would be regarded as status em-phaticus of the adjective (allim) This is not likely to be a correct reading, as allim means robust, possessing the vigour of youth." Theodotion differs somewhat more from the Massoretic text than is his custom, "And he said, Be the Name of God blessed from eternity to eternity, for (the) wisdom and (the) understanding are his." This is shorter; the omission of the pleonastic formula, "answered and said," has an appearance of genuineness that is impressive. It would seem as if Theodotion had at; nyb (beenetha), understanding," instead of hrWbg (geboorah), "might." The Peshitta and the Vulgate do not differ from the Massoretic text. The first, word of the Hebrew text of this song of thanksgiving has an interest for us, as throwing light on the question of the original language, aweh,l has the appearance of an infinitive, but it is the third person plural of the imperfect; l is here the preformative of the third person singular and plural as in Eastern Aramaic as distinct from Western. This preformative is found occasionally in the Aramaic of the Babylonian Talmud, along with n, the preformative we find regularly in Syriac. In Biblical Aramaic this preformative is found only with the substantive verb; the reason of this, however, we have considered in regard to the language (see Introduction, p. 23.). Suffice it that we regard this as an evidence that Daniel was originally written in Eastern Aramaic. Professor Bevan"s explanation, that the phenomenon is due to the likeness these parts of this verb have to the Divine Name, is of force to afford a reason why, in the midst of the general process of Occidentalizing the Aramaic, they shrank from applying it to this verb. That they had no scruple in writing it first hand, we find in the Targums; thus Onkelosy. (Gen_18:18, yweh) We might refer to ether examples in the later Aramaic of the Talmud and other Rabbinic works. The Name of God. Later Judaism, to avoid using the sacred covenant name of God, was accustomed to use the "Name," in this sense. This may be noted that throughout this whole book, "Jehovah" occurs only in ch. 9. This may be due to something of that reverence which has led the Jews for centuries to avoid pronouncing the sacred name, and to use instead, Adonai, "Lord." It is to be observed that all through Daniel the Septuagint has Kuriov, the Greek equivalent for Jehovah, while Theodotion follows the Massoretic in having Qeov. For ever and ever. This is not an accurate translation, although it appears not only in the Authorized, but also in the Revised Version. The sound of the phrase impresses us with a sense of grandeur, perhaps due to the music with which it has been associated. When we think of the meaning we really give to the phrase, or of its actual grammatical sense, it only conveys to us the idea of unending future duration; it does not at all imply unbeginning duration. More correct is Luther"s "veto Ewigkeit zu Ewigkeit." The Greek of Theodotion conveys this also, ajpo tou aijwnov kai ewv tou aijwnov. Jerome renders, "a saeculo et usque in saeculum." The true rendering is, "from eternity to eternity." It is quite true that the aml means primarily "an age," as does also aijwn and saculum: it is also quite true that it is improbable that in ancient days man had definite ideas of eternity; even at the present time, when men strive after definiteness, they have no real conception of unending existence, still less of existence unbeginning. Still, it was used as having that meaning so far as men were able to apprehend it. As aijwn, it is used for "world." For wisdom and wight are his. Wisdom is the Divine quality of which they have had proof now, but "might" is united with it as really one in thought. The fact that the usual combination is "wisdom and understanding". (see Exo_31:3; Isa_11:2; Eze_28:4) has led the scribe, whose text Theodotion used, to replace "might" by "understanding." He might feel himself confirmed in his emendation by the fact that, while God"s wisdom and, it might be said, his understanding were exhibited in thus revealing to Daniel the royal dream, there was no place for "might." What was in the mind of Daniel and his friends was that they were in the hands of a great Monarch, who was practically omnipotent. They now make known their recognition of the glorious truth that not only does the wisdom of the wise belong to God, but also the might of the strong. Further, there is another thought here which is present in all Scripture that wisdom and might are really two sides of one and the same thing; hence a truth is proved by a miracle, a work of power.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v20Daniel answered and said, Blessed be the name of…
Dan_2:20-23
Daniel answered and said, Blessed be the name of God for ever and ever.
Read full note →
Daniels Prayer of Thanksgiving
Such a prayer sheds a flood of light upon the character of the man who utters it. It was addressed to the God of Heaven, and that title has a peculiar significance when the facts of Daniels history are taken into account. He had been brought up among an idolatrous people, who worshipped gods many and lords many, the sun, moon, and planets, and a host of inferior deities. Despite these influences he had kept untainted the faith of his fathers, God was for him the God, the true, the only existing; and He was the God of Heaven, the Almighty Ruler who had fashioned that mighty host of stars which the Chaldeans adored, and had traced out those courses from which they professed to gain their knowledge of the future. As regards the prayer itself, it will be observed how an ascription of praise both begins and ends it, as with that prayer which the Saviour taught. He changeth the times and seasons--not conjunctions of the planets. He removeth kings and setteth up kings--not human ambitions and earthly armies. He giveth wisdom to the wise --not the exponents of Chaldean lore. He revealeth the deep and secret things--not the astrologers and diviners that call on heathen gods. There is a kind of subdued triumph in the prayer, a spirit of exultation in its language, without any alloy of mere mortal pride, but beseeming one who had trusted so fully and been rewarded so richly. (P. H. Hunter.)
Daniels Thanksgiving
The name of God is an Hebrew form of expression for God Himself. It is, therefore, the same as if He had said, Blessed be God for ever and ever. There is a great difference between the manner in which God blesses us and that in which we bless Him. God blesses us by showing us kindness, and bestowing on us such benefits as tend to promote our present and eternal well-being. In this manner we cannot bless God. To bless God is simply to ascribe to him the glory that is due unto His name, and not to give Him something which we have, and He has not. To be in the frame of mind which leads us to admire and adore the Divine excellency, is to be in the highest state of emotion of which our minds are susceptible. There is no region above this into which our faculties can ascend. To contemplate and adore the Divine character will be the sum of heavenly beatitude, Blessed be the name of God. Let Him be praised, extolled, and magnified. Let earth and Heaven, time and eternity, unite in this exercise. Blessed be the name of God for ever and ever! This implies that God Would deserve to be praised for ever and ever. Human excellencies wither and decay. But the excellencies of the Divine character are everlasting and unchangeable. Blessed be the name of God, for ever and ever, for wisdom and might are His. Wisdom and might are Gods in every sense. He is infinite, eternal, and unchangeable, in wisdom; infinite, eternal, and unchangeable, in power. There is nothing which He does not know; nothing that He cannot do. He is so wonderful in counsel that no flaw deforms His plans; so excellent in working that no obstacle can frustrate the execution of them. Creation, in all its departments, proclaims these attributes. That, however, which called forth the exclamation from the prophets mind was the contemplation of Divine agency, as presented to him in the vision, over-ruling everything connected with the rise, progress, and ruin of the four monarchies, to prepare for the erection of Christs Kingdom over all the earth. We may learn from Daniels example, in reading history, which is just the unfolding of the vision, to look beyond the visible actors unto God. We should not rest content with knowing the exploits of warriors and the plans of statesmen. We should endeavour to see the wisdom and the power of Him who ruleth among the kingdoms of men, and giveth it to whomsoever He will. And if we would see God in history, we must compare causes and effects, events and their consequences. We must not be content with looking to what occurs; we must observe what comes out of occurrences; especially must we take in the whole range of this vision, and consider the effect which every general movement had upon the world, in the way of preparing it for the millennial glory. This is the end in which all the general movements are to issuer Looked upon in this light, history becomes one of the purest fountains of wisdom and devotion--one of the brightest mirrors reflecting the Divine attributes, every page of which may be inscribed, blessed be the name of God, for ever and ever, for wisdom and might are His. Contemplating the changes presented to him by this prophetic vision, that which most impressed itself upon the mind of Daniel was the supreme, universal, uncontrollable sovereignty of God. He changeth the times and the seasons, He removeth kings and setteth up kings. The seasons sometimes signify the marked times and periods of the natural year. In this sense God is the author of all the revolutions of the seasons. It is He who daily teacheth the sun to rise and know his time of going down. But the times and the seasons, in this passage, are to be understood in connection with the four monarchies, and denote the period appointed for the various revolutions they were to undergo. When He is said to change the times and the seasons, this implies that God hath appointed to each of these monarchies the time when it shall rise, the period of its duration, the revolutions through which it is to pass, end that, by His providence, He brings about each of these changes at His own appointed time. He removeth kings and setteth up kings. Kings, as in the following vision, may here be used for kingdoms. The meaning will then be, The rise and fall of empires is from God. While in the rise and fall of empire God is sovereign. His sovereignty in this, as in everything else, is not arbitrary. He removeth kings and setteth up kings, in infinite wisdom. Each of the four kingdoms answered a most important purpose in regard to the human race. This is a very glorious view of God. Independent Himself, all things depend on Him. Unchangeable, He is the author of all changes. The God of order, He is also the author of all revolutions. This is a very comfortable view of the world. It is proverbially said to be a world of change. Nothing in it is fixed--nothing stable. We never lie down and rise up in precisely the same world. But here is an anchor that may stay us in every storm, here is a polar star to steer by in safety, amid the teasings and the hearings of the tempestuous sea of time. All the changes that are in the world come from God, and God is unchangeable. The tide of revolution which at times sweeps with such terrific power across His footstool cannot reach His throne, and the lapse of ages cannot affect His nature. Having adored the Divine character as manifested in the dispensations connected with the four prophetical kingdoms, Daniel now renders thanks for Divine goodness shown in the revelation of the vision unto him. He giveth wisdom unto the wise, and knowledge to them that know understanding, etc. While all knowledge comes from God, this is specially true of the knowledge of what is hidden and future. He revealeth the deep and secret things. Whatever glimpses men have gotten into the future, have come from God. And how consolatory is it to reflect that God sees into the darkness of futurity. The throne of providence is often encompassed with clouds and thick darkness. Let us remember that when Daniel disclosed the dream which baffled all the wisdom of Chaldea, he fell down before God in grateful adoration, and, instead of boasting over the wise men, as many of the expositors of prophecy have done over one another, his very first request, as we shall see in the following verses, was in these words, Destroy not the wise men of Babylon. And in all cases the study of prophecy is profitable only when it increases our admiration of the Deity, and our humanity to our fellow creatures. On the other hand, it is a sure proof that they have not studied prophecy aright, who, as the result of it, have increased in dogmatism, and not in devotion--who, as if inspired by misanthropy, become denouncers of wrath upon the world, and seem to exult in fancy over the downfall of nations, and hurl forth their anathemas against all who refuse to receive the wildest wanderings of their imagination as the infallible dictates of Divine truth. (J. White.)
Daniel About to Interpret Nebuchadnezzars Dream
I cannot but think that the conduct of the prophet will impart, when carefully examined, practical lessons of the widest application. You will none of you be required, as Daniel was, to recall to the memory of another the details of a forgotten dream, and to interpret with accuracy any signification which might be supposed to attach to it; but, nevertheless, you must all of you be tried, as Daniel was, through occurrences the dealing with which will test at once your faith, your gratitude, and your love.
1. And I apprehend that the narrative ought to prove to you that under the pressure of even the very heaviest afflictions nothing, in a multitude of instances, can be less to the point than inaction or despair. There are, of course, numerous cases wherein the exhibition of a meek resignation involves the sole duty required; but those dispensations are frequent, concerning which it is the appointment of Providence, that men shall help themselves; entreating fervently, indeed, the bestowal of that gracious aid without which their most toilsome exertions must be futile; but still tasking their own energies to the utmost. In the instance before us, prompt action was the primary obligation of the prophet. He accordingly proceeds at once into the royal presence, and undertakes to set at rest, within a reasonable time, the monarchs anxiety as to both of the points specified. But it does not, for a moment, occur to him that he could be competent, in his own strength, to fulfil his engagement; for, together with his three companions, he directly betakes himself to the Divine footstool; and they offer their joint supplications that it may please the Lord to disclose the nature and bearings of the secret. So then, it was no outburst of self-sufficiency which impelled the prophet to apprise the king that in due time he would discover to him all which he desired to know. A more striking illustration of the unlimited possession and of the unbounded influence of faith, than is supplied by the prophets course of action and its consequences, it were hardly possible to conceive. You recollect what strong terms our blessed Saviour employs as descriptive of the mighty effects which would be produced by the manifestation of such a spirit. Faith would even remove mountains, He declares. And you cannot but remark that Daniel seemed to entertain no doubts of the satisfactory accomplishment of the wondrous task undertaken by him; he, without a moments hesitation, assures the king of his ability to perform it. At the same time, I would again remind you that his confidence was strictly connected with his resolution to resort, with assiduity, to the right means of procuring success; and I repeat that the work of earnest supplication to which he betook himself was undeniably the strongest evidence of his faith. His, you see, was not that so-called faith which eventuates in nothing practical; his assurance of the result, unwavering as that was, was nothing else than an assurance that Gods blessing would rest upon the due employment of those fitting means which he was determined not to neglect. It rested with the Almighty to suggest to the mind of the prophet the dream and its interpretation, whilst it devolved upon His servants, with all earnestness, to entreat the bestowal of suggestions which He alone could impart. And may we not succeed in deriving hence a lesson for ourselves? Whilst it should at all times be the highest delight of the Christian to repose on the justifying merits of his Redeemer an unhesitating and a grateful confidence; whilst he should permit no floods to overwhelm, nor fire to consume, nor lapse of time to impair the vigour of his faith; oh! let him ever keep in remembrance the great truth, that the character of his works and his course of life will, after all, stand as the final tests of the genuineness of that faith; and that no mere consciousness or semblance of occasional spiritual fervour can compensate for the absence of all practical evidences of the sincerity of his profession. Like Daniel, he may feel perfectly assured, whilst adopting this course, that the requisite support will be given; and thus is he completely equipped for every enterprise.
2. But let me now more particularly call your attention to the circumstance that the prophet, when in quest of the inspiration which alone could enable him to perform his task, did not satisfy himself with merely presenting his own supplications, how impassioned soever, before the throne of grace, but desired his companions to mingle their entreaties with his; and thus may be considered to have taken every possible means of obtaining from his Maker a favourable response. And hereby also may we receive instruction--instruction having reference to the value of united prayer. But Daniel did not confine himself to entreaties that God would graciously enable him to disclose the details and import of the dream of Nebuchadnezzar. His supplications having secured the accomplishment of his desire, he omitted not forthwith to tender to the Divine Being the unfeigned and reverential expression of his gratitude. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee; for Thou hast made known unto us the kings matter. And it must at once be admitted that in pursuing the course which he did, the prophet set an example which should be copied even by ourselves, who enjoy the privilege of living under another and far higher dispensation. We complain, and justly, that men do not sufficiently betake themselves to prayer; and yet, after all, they far more frequently cultivate prayer than praise. How many are there who, when visited with afflictions, their deliverance from which appears to be almost hopeless, or when placed in some position of difficulty or danger, where special Divine assistance is absolutely required, will humble themselves in the dust before the Majesty on high--will confess unreservedly and earnestly their sins and shortcomings; and will almost pray without ceasing that they may be guided amid their perplexities or rescued from their perils! Yet let a kindly Providence but accede to their entreaties--let these perplexities be surmounted, or these perils be happily removed, and, in multiplied instances, the warmth and constancy of their devotions survive not the change; the period of distress and trial seems now to be passed; and alas! the very consideration which should call forth the loudest accents of thanksgiving and praise tends only to the renewal of that spiritual indifference which had for the time been parted with.
3. Let me ask you, in the next place, to observe the mode in which the prophet addresses the Great Being whom, in the words of the text, he was approaching with the voice of thanksgiving. His experience, doubtless, supplied him with many instances of Divine watchfulness, Divine care, and Divine support. That he cherished a most grateful sense of Gods mercies to him is quite undoubted; and we may rest assured that at all times he recognised in the Maker of heaven and earth his Guardian and his Guide. But, nevertheless, it is not as his own God that he addresses the High and Holy One in the passage under consideration. He addresses Him as the God of his fathers, thus showing that his memory was stored with incidents wherein, in former times, God had proved Himself a Shield and a Succour. His words tell that he must have felt, and have exulted in feeling, that--the same yesterday, to-day, and for ever--the eye of that mighty and uncreated Intelligence which had looked down with tenderness and affection upon the ancestry, would continue to beam brightly and benignantly upon the descendant. Oh! that there were more amongst ourselves of such simple but well-founded, beautiful, and heaven-born faith! Oh! that our hope, that our trust, that our joy, that our love, might be inspired, elevated, augmented, as well by the remembered history of the past as by personal and more recent experience! God is still, as in the days of David, a very present Help, a Fortress, and a Deliverer! But the declaration of Daniel that the wisdom and might which then belonged to him had been conferred by God, demands, in another point of view, our attention. I have already admitted that there were, in his case, peculiar circumstances which exist not in our own. But acknowledging that both in the mode of their communication and in the largeness of their amount, as well as in the direction which they took, his endowments differed very widely indeed from any which have ever been bestowed in modern times--throughout which, in fact, there has been no occasion for the exercise,to any extent, of supernatural powers by man--we may contend still for the desirableness of ever cherishing the recollection, that the human faculties have been imparted by a higher Power, as calculated to exert a most salutary influence. It will dispose us to dedicate these faculties to our Makers service, engaging in no pursuit which His statutes have condemned, and devoting ourselves to the practice of every virtue which He enjoins. It will tend to bring home to us the consciousness that we are not our own. It will beget a sense of responsibility to which otherwise we should be strangers. It will check pride, and will thus prepare the heart for profiting by progressive communications of Divine grace.
4. In conclusion, let me point out to you that the Almighty availed Himself of even the iniquitous decree of a selfish tyrant by producing a most striking display of His omniscience, by making an important addition to the prophetic announcements, and, farther, by promoting the temporal welfare of one of the most devoted and distinguished of His servants. Doubtless, indeed, His providence was at work, suggesting to the monarchs mind the exciting dream. But assuredly the edict by which the dream was succeeded can be regarded as no dispensation of His providence. Yet mark how speedily that providence brought good out of evil! Then, under no circumstances, however apparently untoward or threatening, must the Christian give way to despair. (H. B. Moffat, M.A.)
The Workings of Gratitude
Turning to the practical improvement of this narrative, we have:
1. The value of united prayer. When Daniel undertook the solution of the difficulty, he engaged his three friends to pray earnestly on his behalf, and we may be sure he was fervent in supplication on his own account. He believed in God as the hearer of prayer. The issue showed that he acted wisely. There is a special promise to united prayer.
2. An illustration of the workings of gratitude. The moment he had received the revelation Daniel poured out his heart in thanksgiving to God. How many, when they have got the blessing for which they asked, forget to be grateful for it! We cry when we are in extremity, but when the terror passes we forget to give thanks to Him who has removed its cause.
3. An illustration of the devout humility of genuine piety. Daniel is careful to let the king understand that he has not received the secret from God for any excellence about himself. He fears to stand between the king and Jehovah. He gives all the glory to the Most High. There is always a modesty about true greatness, and you may know whether or not piety is genuine by inquiring if it be characterised by humility. The good man will never seek to hide God from the view of his fellow men.
4. An illustration of faithful friendship. When Daniel was exalted, he did not forget his companions. Knit to Hananiah, Mishael, and Azariah by congenial tastes, as well as by the ties of country and religion, he had become to them a friend indeed; and they had shown their deep interest in and attachment to him, not only in sharing his protest against the diet of the College, but also in praying for him at his special request. It was meet, therefore, that he should remember them in his prosperity. But this conduct is not common. (W. M. Taylor, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v22See margin, Gen 41:45. (See Scofield "Gen 41:45"),; Dan…
revealeth
See margin, Gen 41:45. (See Scofield "Gen 41:45"),; Dan 4:9; Job 15:8; Psa 25:14; Pro 3:32; Mat 6:6.
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 v21General Information:
General Information:
These verses are also part of Daniel's prayer.
Read full note →
he removes kings
"he takes away kings' authority to rule"
places kings on their thrones
Here being on the "throne" refers to ruling over a kingdom. AT: "makes new kings rule over their kingdoms" (See: Metonymy)
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv20–22 Daniel here pursues his narrative, and thanks God after…
Daniel here pursues his narrative, and thanks God after King Nebuchadnezzar’s dream had been made known to him, while he relates the sense of the words which he had used. May God’s name be blessed, says he, from age to age We ought daily to wish for this; for when we pray that God’s name may be hallowed, continuance is denoted under this form of prayer. But Daniel here breaks forth into the praises of God with greater vehemence, because he acknowledges his singular benefit in being snatched away from death, together with his companions, beyond his expectation. Whenever God confers any remarkable blessing on his servants, they are the more stirred up to praise him, as David says, (Psalm 40:3,) Thou hast put a new song into my mouth. And Isaiah also uses this form of speech twice, (Isaiah 42:10,) as if God had given him material for a new and unusual song, in dealing so wonderfully with his Church. So also, there is no doubt that Daniel here wished to praise God in a remarkable manner, since he had received a rare proof of his favor in being delivered from instant death. Afterwards he adds, whose (or since his) is the wisdom and the strength; for the relative is here taken for the causal particle, and the sentence ought to be so expressed; the additional particles may avail to strengthen the expression, and be taken exclusively, as if he had said, — to God alone ought the praise of wisdom and virtue to be ascribed. Without him, indeed, both are sought in vain; but these graces do not seem to suit the present purpose; for Daniel ought rather to celebrate God’s praises, through this vision being opened, and this was enough to content him. But he may here speak of God’s glory as well from his power as his wisdom; as, when, re Scripture wishes to distinguish the true God from all fictions, it takes these two principles — first, God governs all things by his own hand, and retains them under his sway; and secondly, nothing is hid from him — and these points cannot be separated when his majesty is to be proved. We see mankind fabricating deities for themselves, and thus multiplying gods, and distributing to each his own office; because they cannot rest in simple unity, when God is treated of. Some fancy God retains but half his attributes; as. for instance, the praters about bare foreknowledge. They admit nothing to be hidden to God, and his knowledge of all things; and this they prove by the prophecies which occur in the Scriptures. What they say is true; but they very much lessen the glory of God; nay, they tear it to pieces by likening him to Apollo, whose office it formerly was, hi the opinion of the heathen, to predict future events. When they sought predictions of future events, they endued Apollo with the virtue of making known to them future occurrences. Many at the present time think God able to foresee all things, but suppose him either to dissemble or purposely withdraw from the government of the world.
Lastly, Their notion of God’s foreknowledge is but a cold and idle speculation. Hence I said, they rob God of half his glory, and, as far as they can, tear him to pieces. But Scripture, when it wishes to assert what is peculiar to God, joins these two things inseparably; first, God foresees all things, since nothing is hidden from his eyes; and next, he appoints future events, and governs the world by his will, allowing nothing to happen by chance or without his direction. Daniel here assumes this principle, or rather unites the two, by asserting Israel’s God alone to deserve the name, since both wisdom and strength are in his power. We must remember how God is defrauded of his just praise when we do not connect these two attributes together — his universal foresight and his government of the world allowing nothing to happen without his permission. But as it would be too cold to assert that to God alone belongs wisdom and strength, unless his wisdom was conspicuous, and his strength openly acknowledged, hence it follows immediately afterwards —
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 v22 He showeth that man hath neither wisdom nor knowledge,…
He showeth that man hath neither wisdom nor knowledge, but very dark blindness and ignorance of himself: for it cometh only of God, that man understandeth anything.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv20–22 Dan 2:20 Daniel answered and said, Blessed be the…
Dan 2:20 Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his:
Ver. 20. Daniel answered and said, Blessed be the name of God.] They who are slight in praying are usually as slight in praising; {Job 35:13 Dan 2:10-12} but Daniel was serious and zealous in both.
Read full note →
For wisdom and might are his.] These and all other excellencies are in God originally, eminently, transcendently. Daniel found it in this secret thus revealed to him; how much more may we, in the mystery of the gospel now made manifest. {Rom 16:26}
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 vv20–22 He blesseth God for two things.
He blesseth God for two things.
1. Wisdom; he means chiefly the wisdom God gave him in revealing this great secret to him, which the wise men could not attain to, because they knew not the true God, nor did seek to him for it, this is clear in Dan 2:21-23.
Read full note →
2. Might is his; that is, almighty, above all mighty potentates of the world, above Nebuchadnezzar and all the kings of the earth, for he sets them up and plucks them down at pleasure, Dan 2:21, as the interpretation of the dream and vision shows.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv20–22 Daniel answered and said,.... That is, he began his…
Daniel answered and said,.... That is, he began his prayer, as Jacchiades observes, or his thanksgiving, and expressed it in the following manner:
blessed be the name of God for ever and ever: a form of blessing God, or a wish that he may be blessed by men for evermore; for there is that in his name, in his nature, in his perfections, and in his works, which require that praise be given him now, and to all eternity:
Read full note →
for wisdom and might are his; "wisdom" in forming the scheme of things, and "might" or power in the execution of them; "wisdom" in revealing the secret of the dream to Daniel, and "might" to accomplish the various events predicted in it: for what Daniel here and afterwards observes has a very peculiar regard to the present affair, for which his heart was warm with gratitude and thankfulness.
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 v21 He changeth - God can make the sun go…
He changeth - God can make the sun go back or stand still, as in Ahaz and Joshua's time, it is the great part of God's power and prerogative to change times. Daniel here attributes that to God, which Heathens attributed to nature, or chance. God only, that made all by his power, doth rule, and over-rule all by his providence.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv20–21 Verse 20. Wisdom and might are his] He knows…
Verse 20. Wisdom and might are his] He knows all things, and can do all things.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv20–22 Daniel answered and said - The word “answer,” in…
Daniel answered and said - The word “answer,” in the Scriptures, often occurs substantially in the sense of “speak” or “say.” It does not always denote a reply to something that has been said by another, as it does with us, but is often used when a speech is commenced, as if one were replying to something that “might” be said in the case, or as meaning that the circumstances in the case gave rise to the remark. Here the meaning is, that Daniel responded, as it were, to the goodness which God had manifested, and gave utterance to his feelings in appropriate expressions of praise.
Blessed be the name of God forever and ever - That is, blessed be God - the “name,” in the Scriptures, being often used to denote the person himself. It is common in the Bible to utter ascriptions of praise to God in view of important revelations, or in view of great mercies. Compare the song of Moses after the passage of the Red Sea, Exo. 15; the song of Deborah after the overthrow of Sisera, Judg. 5; Isa 12:1-6.
Read full note →
For wisdom, and might are his - Both these were manifested in a remarkable manner in the circumstances of this case, and therefore these were the beginnings of the song of praise: “wisdom,” as now imparted to Daniel, enabling him to disclose this secret, when all human skill had failed; and “might,” as about to be evinced in the changes of empire indicated by the dream and the interpretation. Compare Jer 32:19, “Great in counsel, and mighty in work.”
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 vv20–21 His. He grants them to whom he pleases, and…
His. He grants them to whom he pleases, and disposes of kingdoms (Calmet) without control. (ver. 21.)
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 vv20–22 answered--responded to God's goodness by praises.
answered--responded to God's goodness by praises.
name of God--God in His revelation of Himself by acts of love, "wisdom, and might" (Jer 32:19).
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 v20 20-23. In a hymn of praise Daniel blesses the…
20-23. In a hymn of praise Daniel blesses the all-powerful One (compare Dan_2:11), whose name is above the name of Bel, or Nebo, or any other heathen God; who is not dependent on lucky days (Dan_2:9), but who changes times and seasons at his will; who controls all earthly sovereigns; who alone has wisdom and who gives it to those who appreciate it and cherish it; who has light in himself (compare 1 Johni, 5); from whom nothing can be hidden (<19D912>Psa_139:12), and who hath given to his servant the answer to his prayer. Rothi Bibi Sanguria, on the basis of this verse, declared, “Light is his [the Messiah’s] name.”
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 vv20–22 20. answered] In the sense of commencing to speak:…
20. answered] In the sense of commencing to speak: so Dan_3:9; Dan_3:14; Dan_3:19; Dan_3:24, al.; and ἀποκριθεὶς εἶπε in the N.T., Mat_11:25; Mat_17:4; Mat_28:5, al.: cf. Dalman, Die Worte Jesu (1898), p. 19.
Blessed, &c.] Cf. Psa_113:2; also Job_1:21.
Read full note →
for ever and ever] from eternity and to eternity, as Psa_41:13; Psa_106:48, cf. Neh_9:5, also (without the art. in the Heb.) Jer_7:7, Psa_90:2; Psa_103:17, al.
wisdom, &c.] Job_12:13 ‘With him are wisdom and might.’
20–23. Daniel’s thanksgiving for the great mercy vouchsafed to him.
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 vv20–22 (20) Blessed be the name.—Daniel’s prayer is for the…
(20) Blessed be the name.—Daniel’s prayer is for the most part framed upon the model of scriptural language, while on the other hand it appears to have been adapted to their own special needs by later pious servants of God. The Doxology, with which it commences, is founded upon the liturgical formula concluding Psalms 41, the substance of it being repeated by Nehemiah (Neh_9:5).
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 vv20–22 And Daniel answered and said, Blessed be the Name…
And Daniel answered and said, Blessed be the Name of God for ever and ever: for wisdom and might are his. The Septuagint, having practically given the beginning of this verse as the end of ver 19. omits it now: hence it renders, "Blessed be the Name of the great Lord for ever, because the wisdom and the greatness are his." The fact that amlAmi (minalma), "from eternity," is not rendered in this version, and that the adjective "great" is added in its place, indicates a difference of reading. Probably there was a transposition of and amlAm and the m omitted. Then aml would be regarded as status em-phaticus of the adjective (allim) This is not likely to be a correct reading, as allim means robust, possessing the vigour of youth." Theodotion differs somewhat more from the Massoretic text than is his custom, "And he said, Be the Name of God blessed from eternity to eternity, for (the) wisdom and (the) understanding are his." This is shorter; the omission of the pleonastic formula, "answered and said," has an appearance of genuineness that is impressive. It would seem as if Theodotion had at; nyb (beenetha), understanding," instead of hrWbg (geboorah), "might." The Peshitta and the Vulgate do not differ from the Massoretic text. The first, word of the Hebrew text of this song of thanksgiving has an interest for us, as throwing light on the question of the original language, aweh,l has the appearance of an infinitive, but it is the third person plural of the imperfect; l is here the preformative of the third person singular and plural as in Eastern Aramaic as distinct from Western. This preformative is found occasionally in the Aramaic of the Babylonian Talmud, along with n, the preformative we find regularly in Syriac. In Biblical Aramaic this preformative is found only with the substantive verb; the reason of this, however, we have considered in regard to the language (see Introduction, p. 23.). Suffice it that we regard this as an evidence that Daniel was originally written in Eastern Aramaic. Professor Bevan"s explanation, that the phenomenon is due to the likeness these parts of this verb have to the Divine Name, is of force to afford a reason why, in the midst of the general process of Occidentalizing the Aramaic, they shrank from applying it to this verb. That they had no scruple in writing it first hand, we find in the Targums; thus Onkelosy. (Gen_18:18, yweh) We might refer to ether examples in the later Aramaic of the Talmud and other Rabbinic works. The Name of God. Later Judaism, to avoid using the sacred covenant name of God, was accustomed to use the "Name," in this sense. This may be noted that throughout this whole book, "Jehovah" occurs only in ch. 9. This may be due to something of that reverence which has led the Jews for centuries to avoid pronouncing the sacred name, and to use instead, Adonai, "Lord." It is to be observed that all through Daniel the Septuagint has Kuriov, the Greek equivalent for Jehovah, while Theodotion follows the Massoretic in having Qeov. For ever and ever. This is not an accurate translation, although it appears not only in the Authorized, but also in the Revised Version. The sound of the phrase impresses us with a sense of grandeur, perhaps due to the music with which it has been associated. When we think of the meaning we really give to the phrase, or of its actual grammatical sense, it only conveys to us the idea of unending future duration; it does not at all imply unbeginning duration. More correct is Luther"s "veto Ewigkeit zu Ewigkeit." The Greek of Theodotion conveys this also, ajpo tou aijwnov kai ewv tou aijwnov. Jerome renders, "a saeculo et usque in saeculum." The true rendering is, "from eternity to eternity." It is quite true that the aml means primarily "an age," as does also aijwn and saculum: it is also quite true that it is improbable that in ancient days man had definite ideas of eternity; even at the present time, when men strive after definiteness, they have no real conception of unending existence, still less of existence unbeginning. Still, it was used as having that meaning so far as men were able to apprehend it. As aijwn, it is used for "world." For wisdom and wight are his. Wisdom is the Divine quality of which they have had proof now, but "might" is united with it as really one in thought. The fact that the usual combination is "wisdom and understanding". (see Exo_31:3; Isa_11:2; Eze_28:4) has led the scribe, whose text Theodotion used, to replace "might" by "understanding." He might feel himself confirmed in his emendation by the fact that, while God"s wisdom and, it might be said, his understanding were exhibited in thus revealing to Daniel the royal dream, there was no place for "might." What was in the mind of Daniel and his friends was that they were in the hands of a great Monarch, who was practically omnipotent. They now make known their recognition of the glorious truth that not only does the wisdom of the wise belong to God, but also the might of the strong. Further, there is another thought here which is present in all Scripture that wisdom and might are really two sides of one and the same thing; hence a truth is proved by a miracle, a work of power.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v20 Daniel answered and said, Blessed be the name of…
Dan_2:20-23
Daniel answered and said, Blessed be the name of God for ever and ever.
Read full note →
Daniels Prayer of Thanksgiving
Such a prayer sheds a flood of light upon the character of the man who utters it. It was addressed to the God of Heaven, and that title has a peculiar significance when the facts of Daniels history are taken into account. He had been brought up among an idolatrous people, who worshipped gods many and lords many, the sun, moon, and planets, and a host of inferior deities. Despite these influences he had kept untainted the faith of his fathers, God was for him the God, the true, the only existing; and He was the God of Heaven, the Almighty Ruler who had fashioned that mighty host of stars which the Chaldeans adored, and had traced out those courses from which they professed to gain their knowledge of the future. As regards the prayer itself, it will be observed how an ascription of praise both begins and ends it, as with that prayer which the Saviour taught. He changeth the times and seasons--not conjunctions of the planets. He removeth kings and setteth up kings--not human ambitions and earthly armies. He giveth wisdom to the wise --not the exponents of Chaldean lore. He revealeth the deep and secret things--not the astrologers and diviners that call on heathen gods. There is a kind of subdued triumph in the prayer, a spirit of exultation in its language, without any alloy of mere mortal pride, but beseeming one who had trusted so fully and been rewarded so richly. (P. H. Hunter.)
Daniels Thanksgiving
The name of God is an Hebrew form of expression for God Himself. It is, therefore, the same as if He had said, Blessed be God for ever and ever. There is a great difference between the manner in which God blesses us and that in which we bless Him. God blesses us by showing us kindness, and bestowing on us such benefits as tend to promote our present and eternal well-being. In this manner we cannot bless God. To bless God is simply to ascribe to him the glory that is due unto His name, and not to give Him something which we have, and He has not. To be in the frame of mind which leads us to admire and adore the Divine excellency, is to be in the highest state of emotion of which our minds are susceptible. There is no region above this into which our faculties can ascend. To contemplate and adore the Divine character will be the sum of heavenly beatitude, Blessed be the name of God. Let Him be praised, extolled, and magnified. Let earth and Heaven, time and eternity, unite in this exercise. Blessed be the name of God for ever and ever! This implies that God Would deserve to be praised for ever and ever. Human excellencies wither and decay. But the excellencies of the Divine character are everlasting and unchangeable. Blessed be the name of God, for ever and ever, for wisdom and might are His. Wisdom and might are Gods in every sense. He is infinite, eternal, and unchangeable, in wisdom; infinite, eternal, and unchangeable, in power. There is nothing which He does not know; nothing that He cannot do. He is so wonderful in counsel that no flaw deforms His plans; so excellent in working that no obstacle can frustrate the execution of them. Creation, in all its departments, proclaims these attributes. That, however, which called forth the exclamation from the prophets mind was the contemplation of Divine agency, as presented to him in the vision, over-ruling everything connected with the rise, progress, and ruin of the four monarchies, to prepare for the erection of Christs Kingdom over all the earth. We may learn from Daniels example, in reading history, which is just the unfolding of the vision, to look beyond the visible actors unto God. We should not rest content with knowing the exploits of warriors and the plans of statesmen. We should endeavour to see the wisdom and the power of Him who ruleth among the kingdoms of men, and giveth it to whomsoever He will. And if we would see God in history, we must compare causes and effects, events and their consequences. We must not be content with looking to what occurs; we must observe what comes out of occurrences; especially must we take in the whole range of this vision, and consider the effect which every general movement had upon the world, in the way of preparing it for the millennial glory. This is the end in which all the general movements are to issuer Looked upon in this light, history becomes one of the purest fountains of wisdom and devotion--one of the brightest mirrors reflecting the Divine attributes, every page of which may be inscribed, blessed be the name of God, for ever and ever, for wisdom and might are His. Contemplating the changes presented to him by this prophetic vision, that which most impressed itself upon the mind of Daniel was the supreme, universal, uncontrollable sovereignty of God. He changeth the times and the seasons, He removeth kings and setteth up kings. The seasons sometimes signify the marked times and periods of the natural year. In this sense God is the author of all the revolutions of the seasons. It is He who daily teacheth the sun to rise and know his time of going down. But the times and the seasons, in this passage, are to be understood in connection with the four monarchies, and denote the period appointed for the various revolutions they were to undergo. When He is said to change the times and the seasons, this implies that God hath appointed to each of these monarchies the time when it shall rise, the period of its duration, the revolutions through which it is to pass, end that, by His providence, He brings about each of these changes at His own appointed time. He removeth kings and setteth up kings. Kings, as in the following vision, may here be used for kingdoms. The meaning will then be, The rise and fall of empires is from God. While in the rise and fall of empire God is sovereign. His sovereignty in this, as in everything else, is not arbitrary. He removeth kings and setteth up kings, in infinite wisdom. Each of the four kingdoms answered a most important purpose in regard to the human race. This is a very glorious view of God. Independent Himself, all things depend on Him. Unchangeable, He is the author of all changes. The God of order, He is also the author of all revolutions. This is a very comfortable view of the world. It is proverbially said to be a world of change. Nothing in it is fixed--nothing stable. We never lie down and rise up in precisely the same world. But here is an anchor that may stay us in every storm, here is a polar star to steer by in safety, amid the teasings and the hearings of the tempestuous sea of time. All the changes that are in the world come from God, and God is unchangeable. The tide of revolution which at times sweeps with such terrific power across His footstool cannot reach His throne, and the lapse of ages cannot affect His nature. Having adored the Divine character as manifested in the dispensations connected with the four prophetical kingdoms, Daniel now renders thanks for Divine goodness shown in the revelation of the vision unto him. He giveth wisdom unto the wise, and knowledge to them that know understanding, etc. While all knowledge comes from God, this is specially true of the knowledge of what is hidden and future. He revealeth the deep and secret things. Whatever glimpses men have gotten into the future, have come from God. And how consolatory is it to reflect that God sees into the darkness of futurity. The throne of providence is often encompassed with clouds and thick darkness. Let us remember that when Daniel disclosed the dream which baffled all the wisdom of Chaldea, he fell down before God in grateful adoration, and, instead of boasting over the wise men, as many of the expositors of prophecy have done over one another, his very first request, as we shall see in the following verses, was in these words, Destroy not the wise men of Babylon. And in all cases the study of prophecy is profitable only when it increases our admiration of the Deity, and our humanity to our fellow creatures. On the other hand, it is a sure proof that they have not studied prophecy aright, who, as the result of it, have increased in dogmatism, and not in devotion--who, as if inspired by misanthropy, become denouncers of wrath upon the world, and seem to exult in fancy over the downfall of nations, and hurl forth their anathemas against all who refuse to receive the wildest wanderings of their imagination as the infallible dictates of Divine truth. (J. White.)
Daniel About to Interpret Nebuchadnezzars Dream
I cannot but think that the conduct of the prophet will impart, when carefully examined, practical lessons of the widest application. You will none of you be required, as Daniel was, to recall to the memory of another the details of a forgotten dream, and to interpret with accuracy any signification which might be supposed to attach to it; but, nevertheless, you must all of you be tried, as Daniel was, through occurrences the dealing with which will test at once your faith, your gratitude, and your love.
1. And I apprehend that the narrative ought to prove to you that under the pressure of even the very heaviest afflictions nothing, in a multitude of instances, can be less to the point than inaction or despair. There are, of course, numerous cases wherein the exhibition of a meek resignation involves the sole duty required; but those dispensations are frequent, concerning which it is the appointment of Providence, that men shall help themselves; entreating fervently, indeed, the bestowal of that gracious aid without which their most toilsome exertions must be futile; but still tasking their own energies to the utmost. In the instance before us, prompt action was the primary obligation of the prophet. He accordingly proceeds at once into the royal presence, and undertakes to set at rest, within a reasonable time, the monarchs anxiety as to both of the points specified. But it does not, for a moment, occur to him that he could be competent, in his own strength, to fulfil his engagement; for, together with his three companions, he directly betakes himself to the Divine footstool; and they offer their joint supplications that it may please the Lord to disclose the nature and bearings of the secret. So then, it was no outburst of self-sufficiency which impelled the prophet to apprise the king that in due time he would discover to him all which he desired to know. A more striking illustration of the unlimited possession and of the unbounded influence of faith, than is supplied by the prophets course of action and its consequences, it were hardly possible to conceive. You recollect what strong terms our blessed Saviour employs as descriptive of the mighty effects which would be produced by the manifestation of such a spirit. Faith would even remove mountains, He declares. And you cannot but remark that Daniel seemed to entertain no doubts of the satisfactory accomplishment of the wondrous task undertaken by him; he, without a moments hesitation, assures the king of his ability to perform it. At the same time, I would again remind you that his confidence was strictly connected with his resolution to resort, with assiduity, to the right means of procuring success; and I repeat that the work of earnest supplication to which he betook himself was undeniably the strongest evidence of his faith. His, you see, was not that so-called faith which eventuates in nothing practical; his assurance of the result, unwavering as that was, was nothing else than an assurance that Gods blessing would rest upon the due employment of those fitting means which he was determined not to neglect. It rested with the Almighty to suggest to the mind of the prophet the dream and its interpretation, whilst it devolved upon His servants, with all earnestness, to entreat the bestowal of suggestions which He alone could impart. And may we not succeed in deriving hence a lesson for ourselves? Whilst it should at all times be the highest delight of the Christian to repose on the justifying merits of his Redeemer an unhesitating and a grateful confidence; whilst he should permit no floods to overwhelm, nor fire to consume, nor lapse of time to impair the vigour of his faith; oh! let him ever keep in remembrance the great truth, that the character of his works and his course of life will, after all, stand as the final tests of the genuineness of that faith; and that no mere consciousness or semblance of occasional spiritual fervour can compensate for the absence of all practical evidences of the sincerity of his profession. Like Daniel, he may feel perfectly assured, whilst adopting this course, that the requisite support will be given; and thus is he completely equipped for every enterprise.
2. But let me now more particularly call your attention to the circumstance that the prophet, when in quest of the inspiration which alone could enable him to perform his task, did not satisfy himself with merely presenting his own supplications, how impassioned soever, before the throne of grace, but desired his companions to mingle their entreaties with his; and thus may be considered to have taken every possible means of obtaining from his Maker a favourable response. And hereby also may we receive instruction--instruction having reference to the value of united prayer. But Daniel did not confine himself to entreaties that God would graciously enable him to disclose the details and import of the dream of Nebuchadnezzar. His supplications having secured the accomplishment of his desire, he omitted not forthwith to tender to the Divine Being the unfeigned and reverential expression of his gratitude. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee; for Thou hast made known unto us the kings matter. And it must at once be admitted that in pursuing the course which he did, the prophet set an example which should be copied even by ourselves, who enjoy the privilege of living under another and far higher dispensation. We complain, and justly, that men do not sufficiently betake themselves to prayer; and yet, after all, they far more frequently cultivate prayer than praise. How many are there who, when visited with afflictions, their deliverance from which appears to be almost hopeless, or when placed in some position of difficulty or danger, where special Divine assistance is absolutely required, will humble themselves in the dust before the Majesty on high--will confess unreservedly and earnestly their sins and shortcomings; and will almost pray without ceasing that they may be guided amid their perplexities or rescued from their perils! Yet let a kindly Providence but accede to their entreaties--let these perplexities be surmounted, or these perils be happily removed, and, in multiplied instances, the warmth and constancy of their devotions survive not the change; the period of distress and trial seems now to be passed; and alas! the very consideration which should call forth the loudest accents of thanksgiving and praise tends only to the renewal of that spiritual indifference which had for the time been parted with.
3. Let me ask you, in the next place, to observe the mode in which the prophet addresses the Great Being whom, in the words of the text, he was approaching with the voice of thanksgiving. His experience, doubtless, supplied him with many instances of Divine watchfulness, Divine care, and Divine support. That he cherished a most grateful sense of Gods mercies to him is quite undoubted; and we may rest assured that at all times he recognised in the Maker of heaven and earth his Guardian and his Guide. But, nevertheless, it is not as his own God that he addresses the High and Holy One in the passage under consideration. He addresses Him as the God of his fathers, thus showing that his memory was stored with incidents wherein, in former times, God had proved Himself a Shield and a Succour. His words tell that he must have felt, and have exulted in feeling, that--the same yesterday, to-day, and for ever--the eye of that mighty and uncreated Intelligence which had looked down with tenderness and affection upon the ancestry, would continue to beam brightly and benignantly upon the descendant. Oh! that there were more amongst ourselves of such simple but well-founded, beautiful, and heaven-born faith! Oh! that our hope, that our trust, that our joy, that our love, might be inspired, elevated, augmented, as well by the remembered history of the past as by personal and more recent experience! God is still, as in the days of David, a very present Help, a Fortress, and a Deliverer! But the declaration of Daniel that the wisdom and might which then belonged to him had been conferred by God, demands, in another point of view, our attention. I have already admitted that there were, in his case, peculiar circumstances which exist not in our own. But acknowledging that both in the mode of their communication and in the largeness of their amount, as well as in the direction which they took, his endowments differed very widely indeed from any which have ever been bestowed in modern times--throughout which, in fact, there has been no occasion for the exercise,to any extent, of supernatural powers by man--we may contend still for the desirableness of ever cherishing the recollection, that the human faculties have been imparted by a higher Power, as calculated to exert a most salutary influence. It will dispose us to dedicate these faculties to our Makers service, engaging in no pursuit which His statutes have condemned, and devoting ourselves to the practice of every virtue which He enjoins. It will tend to bring home to us the consciousness that we are not our own. It will beget a sense of responsibility to which otherwise we should be strangers. It will check pride, and will thus prepare the heart for profiting by progressive communications of Divine grace.
4. In conclusion, let me point out to you that the Almighty availed Himself of even the iniquitous decree of a selfish tyrant by producing a most striking display of His omniscience, by making an important addition to the prophetic announcements, and, farther, by promoting the temporal welfare of one of the most devoted and distinguished of His servants. Doubtless, indeed, His providence was at work, suggesting to the monarchs mind the exciting dream. But assuredly the edict by which the dream was succeeded can be regarded as no dispensation of His providence. Yet mark how speedily that providence brought good out of evil! Then, under no circumstances, however apparently untoward or threatening, must the Christian give way to despair. (H. B. Moffat, M.A.)
The Workings of Gratitude
Turning to the practical improvement of this narrative, we have:
1. The value of united prayer. When Daniel undertook the solution of the difficulty, he engaged his three friends to pray earnestly on his behalf, and we may be sure he was fervent in supplication on his own account. He believed in God as the hearer of prayer. The issue showed that he acted wisely. There is a special promise to united prayer.
2. An illustration of the workings of gratitude. The moment he had received the revelation Daniel poured out his heart in thanksgiving to God. How many, when they have got the blessing for which they asked, forget to be grateful for it! We cry when we are in extremity, but when the terror passes we forget to give thanks to Him who has removed its cause.
3. An illustration of the devout humility of genuine piety. Daniel is careful to let the king understand that he has not received the secret from God for any excellence about himself. He fears to stand between the king and Jehovah. He gives all the glory to the Most High. There is always a modesty about true greatness, and you may know whether or not piety is genuine by inquiring if it be characterised by humility. The good man will never seek to hide God from the view of his fellow men.
4. An illustration of faithful friendship. When Daniel was exalted, he did not forget his companions. Knit to Hananiah, Mishael, and Azariah by congenial tastes, as well as by the ties of country and religion, he had become to them a friend indeed; and they had shown their deep interest in and attachment to him, not only in sharing his protest against the diet of the College, but also in praying for him at his special request. It was meet, therefore, that he should remember them in his prosperity. But this conduct is not common. (W. M. Taylor, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v22 See margin, Gen 41:45. (See Scofield "Gen 41:45"),; Dan…
revealeth
See margin, Gen 41:45. (See Scofield "Gen 41:45"),; Dan 4:9; Job 15:8; Psa 25:14; Pro 3:32; Mat 6:6.
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 v21 General Information:
General Information:
These verses are also part of Daniel's prayer.
Read full note →
he removes kings
"he takes away kings' authority to rule"
places kings on their thrones
Here being on the "throne" refers to ruling over a kingdom. AT: "makes new kings rule over their kingdoms" (See: Metonymy)
the light lives with him
"the light comes from where God is"
translationWords
king
throne
wise
reveal
darkness
light
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 vv20–21 2:20-23 Daniel acknowledged and praised Israel’s God (God of…
2:20-23 Daniel acknowledged and praised Israel’s God (God of my ancestors, 2:23) as the source of the dream and its interpretation.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.