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.
23I thank you, and praise you, you God of my fathers, who have given me wisdom and might, and have now made known to me what we desired of you; for you have made known to us the king’s matter.”
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.
23 I thank you, and praise you, you God of my fathers, who have given me wisdom and might, and have now made known to me what we desired of you; for you have made known to us the king’s matter.”
KJVKing James Version
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.
23 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 now made known unto us the king’s matter.
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JPSJPS Tanakh (1917)
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.
23 I thank Thee, and praise Thee, O Thou God of my fathers, who hath given me wisdom and might, and hast now made known unto me what we desired of Thee; for Thou hast made known unto us the king's matter.
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 92 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(vv22–23)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 2:18(v23)that they would desire mercies of the God of heaven concerning this secret; that Daniel and his companions would not perish with the rest…
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.
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.
Exodus 3:15(v23)God said moreover to Moses, “You shall tell the children of Israel this, ‘Yahweh, the God of your fathers, the God of Abraham, the God of…
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.
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:
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.
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…
Daniel 2:20-21(v23)Daniel answered, “Blessed be the name of God forever and ever; for wisdom and might are his. He changes the times and the seasons. He…
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…
Daniel 2:29-30(v23)“As for you, O king, your thoughts came on your bed, what should happen hereafter; and he who reveals secrets has made known to you what…
Amos 3:7(v23)Surely the Lord Yahweh will do nothing, unless he reveals his secret to his servants the prophets.
Luke 10:21(v23)In that same hour Jesus rejoiced in the Holy Spirit, and said, “I thank you, O Father, Lord of heaven and earth, that you have hidden these…
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…
Genesis 18:17(v23)Yahweh said, “Will I hide from Abraham what I do,
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…
1 Kings 8:57(v23)May Yahweh our God be with us, as he was with our fathers. Let him not leave us or forsake us;
1 Kings 18:36(v23)At the time of the evening offering, Elijah the prophet came near, and said, “Yahweh, the God of Abraham, of Isaac, and of Israel, let it…
1 Chronicles 29:10(v23)Therefore David blessed Yahweh before all the assembly; and David said, “You are blessed, Yahweh, the God of Israel our father, forever and…
Psalms 50:14(v23)Offer to God the sacrifice of thanksgiving. Pay your vows to the Most High.
Psalms 104:2(v22)He covers himself with light as with a garment. He stretches out the heavens like a curtain.
Isaiah 12:1(v23)In that day you will say, “I will give thanks to you, Yahweh; for though you were angry with me, your anger has turned away and you comfort…
Daniel 1:17(v23)Now as for these four youths, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and…
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…
Matthew 11:25(v23)At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding,…
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,…
Revelation 1:1(v23)This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and…
Revelation 19:16(v21)He has on his garment and on his thigh a name written, “KING OF KINGS, AND LORD OF LORDS.”
Genesis 32:9-11(v23)Jacob said, “God of my father Abraham, and God of my father Isaac, Yahweh, who said to me, ‘Return to your country, and to your relatives,…
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 Chronicles 29:13(v23)Now therefore, our God, we thank you, and praise your glorious name.
2 Chronicles 20:6(v23)and he said, “Yahweh, the God of our fathers, aren’t you God in heaven? Aren’t you ruler over all the kingdoms of the nations? Power 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 103:1-4(v23)Praise Yahweh, my soul! All that is within me, praise his holy name! Praise Yahweh, my soul, and don’t forget all his benefits, who…
Proverbs 8:14(v23)Counsel and sound knowledge are mine. I have understanding and power.
Proverbs 21:22(v23)A wise man scales the city of the mighty, and brings down the strength of its confidence.
Proverbs 24:5(v23)A wise man has great power; and a knowledgeable man increases strength;
Ecclesiastes 7:19(v23)Wisdom is a strength to the wise man more than ten rulers who are in a city.
Ecclesiastes 9:18(v23)Wisdom is better than weapons of war; but one sinner destroys much good.
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 11:41(v23)So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, “Father, I thank you that you…
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.
John 15:15(v23)No longer do I call you servants, for the servant doesn’t know what his lord does. But I have called you friends, for everything that I…
Revelation 5:5(v23)One of the elders said to me, “Don’t weep. Behold, the Lion who is of the tribe of Judah, the Root of David, has overcome: he who opens the…
Ecclesiastes 9:16(v23)Then I said, “Wisdom is better than strength.” Nevertheless the poor man’s wisdom is despised, and his words are not heard.
92 distinct cross-references across this passage (94 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv21–23Daniel explains, in these words, what might have been…
Daniel explains, in these words, what might have been obscure; for he teaches God to be the true fountain of wisdom and virtue, while he does not confine them to himself alone, but diffuses them through heaven and earth. And we must mark this diligently; for when Paul affirms God alone to be wise, this praise does not seem magnificent enough, (Romans 16:27;) but when we think of God’s wisdom, and set before our eyes all around and about us, then we feel more strongly the import of Paul’s words, that God only is wise. God, therefore, as I have already stated, does not keep His wisdom confined to himself, but makes it flow throughout the whole world. The full sense of the verse is, — whatever wisdom and power exists in the world, is a testimony to the Almighty’s. This is man’s ingratitude; whenever they find anything worthy of praise in themselves or others, they claim it directly as their own, and thus God’s glory is diminished by the depravity of those who obtain their blessings from him. We are here taught not to detract anything from God’s wisdom and power, since wherever these qualities are conspicuous in the world, they ought rather to reflect his glory. We now perceive the Prophet’s meaning — God places before our eyes, as in a glass, the proofs of his wisdom and power, when the affairs of the world roll on, and mankind become powerful through wisdom, and some are raised on high, and others fall to the ground. Experience teaches us these events do not proceed from human skill, or through the equable course of nature, while the loftiest kings are cast down and others elevated to the highest posts of honor. Daniel, therefore, admonishes us not to seek in heaven alone for God’s wisdom and power, since it is apparent to us on earth, and proofs of it are daily presented to our observation. We now see how these two verses are mutually united He had stated wisdom to belong exclusively to God; he now shews that it is not hidden within him, but is made manifest to us; and we may perceive by familiar experience, how all wisdom flows from him as its exclusive fountain. We ought to feel the same concurring power also.
It is he, then, who changes times and portions of time. We know it to be ascribed to fortune when the world passes through such uncertain changes that everything is daily changing. hence the profane consider all things to be acted on by blind impulse, and others affirm the human race to be a kind of sport to God, since men are tossed about like balls. But, as I have already said, it is not surprising to find men of a perverse and corrupt disposition thus perverting the object of all God’s works. For our own practical improvement we should consider what the Prophet is here teaching, how revolutions, as they are called, are testimonies of God’s power, and point out with the finger to the truth that the affairs of men are ruled by the Most High. For we must of necessity adopt one or the other of these views, either that nature rules over human events, or else fortune turns about in every direction, things which ought to have an even course. As far as nature is concerned, its course would be even, unless God by his singular counsel, as we have seen, thus changes the course of the times. Yet those philosophers who assign the supreme authority to nature are much sounder than others who place fortune in the highest rank. For if we admit for a moment this latter opinion that fortune directs human affairs by a kind of blind impulse, whence comes this fortune? If you ask them for a definition, what answer will they make? They will surely be compelled to confess this, the word “fortune” explains nothing. But neither God nor nature will have any place in this vain and changeable government of the world, where all things throw themselves into distinct forms without the least order or connection. And if this be granted, truly the doctrine of Ephcurus will be received, because if God resigns the supreme government of the world, so that all things are rashly mingled together, he is no longer God. But in this variety he rather displays his hand in claiming for himself the empire over the world. In so many changes, then, which meet us on every side, and by which the whole face of things is renewed, we must remember that the Providence of God shines forth; and things do not flow on in an even course, because then the peculiar property of God might with some shew of reason be ascribed to nature. God, I say, so changes empires, and times, and seasons, that we should learn to look up to him. If the sun always rose and set at the same period, or at least certain symmetrical changes took place yearly, without any casual change; if the days of winter were not short, and those of summer not long, we might then discover the same order of nature, and in this way God would be rejected from his own dominion. But when the days of winter not only differ in length from those of summer, but even spring does not always retain the same temperature, but is sometimes stormy and snowy, and at others warm and genial; and since summers are so various, no year being just like the former one; since the air is changed every hour, and the heavens put on new appearances — when we discern all these things, God rouses us up, that we may not grow torpid in our own grossness, and erect nature into a deity, and de-wive him of his lawful honor, and transfer to our own fancy what he claims for himself alone. If then, in these ordinary events, we are compelled to acknowledge God’s Providence, if any change of greater moment arises, as when God transfers empires from one hand to another, and all but transforms the whole world, ought we not then to be the more affected, unless we are utterly stupid? Daniel, therefore, very reasonably corrects the perverse opinion which commonly seizes upon the senses of all, that the world either rolls on by chance, or that nature is the supreme deity, when he asserts — God changes times and seasons.
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It is evident from the context, that he is here properly speaking of empires, since he appoints and removes kings We feel great difficulty in believing kings placed upon their thrones by a divine power, and afterwards deposed again, since we naturally fancy that they acquire their power by their own talents, or by hereditary right, or by fortuitous accident Meanwhile all thought of God is excluded, when the industrly, or valor, or success, or any other quality of man is extolled! Hence it is said in the Psalms, neither from the east nor the west, but God alone is the judge. (Psalm 75:6, 7.) The Prophet there derides the discourses of those who call themselves Wise, and who gather up reasons from all sides to shew how power is assigned to man, by either his own counsel and valor, or by good fortune or other human and inferior instruments. Look round, says he, wherever you please, from the rising to the setting of the sun, and you will find no reason why one man becomes lord of his fellow-creatures rather than another. God alone is the judge; that is, the government must remain entirely with the one God. So also in this passage, the Lord is said to appoint kings, and to raise them from the rest of mankind as he pleases. As this argument is a most important one, it might be treated more copiously; but since the same opportunity will occur in other passages, I comment but shortly on the contents of this verse; for we shall often have to treat of the state of kingdoms and of their ruin and changes. I am therefore unwilling to add anything more at present, as it is sufficient to explain Daniel’s intention thus briefly.
He afterwards adds, — he gives wisdom to the wise, and knowledge to those who are endued with it In this second clause, the Prophet confirms what we have already said, that God’s wisdom is not shrouded in darkness, but is manifested to us, as he daily gives us sure and remarkable proofs of this. Meanwhile he here corrects the ingratitude of men who assume to themselves the praise of their own excellencies which spring from God, and thus become almost sacrilegious. Daniel, therefore, asserts that men have no wisdom but what springs from God. Men are, indeed, clever and intelligent, but the question arises, whether it springs from themselves? He also shews us how mankind are to be blamed in claiming anything as their own, since they have really nothing belonging to them, however they may be wrapt, in admiration of themselves. Who then will boast of becoming wise by his own innate strength? Has he originated the intellect with which he is endowed? Because God is the sole author of wisdom and knowledge, the gifts by which he has adorned men ought not to obscure his glory, but rather to illustrate it. He afterwards adds —
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 vv22–23He 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 vv21–23Dan 2:21 And he changeth the times and the…
Dan 2:21 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:
Ver. 21. He changeth the times and the seasons, &c.] And so showeth that strength is his, such as is irresistible.
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He removeth kings, &c.] As by the king’s dream, Daniel was well advertised.
He giveth wisdom unto the wise.] And so showeth that wisdom is his; since all the wisdom found in the creature is but a spark of his flame, a drop of his ocean.
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 vv21–23God made time; God made the sun, moon, and…
God made time; God made the sun, moon, and stars, the measure of time; he made the day and the night, and seasons of the year, yea, the revolutions and change of times; he can make bad times better, and turn night into day. He can make the sun go backward or stand still, as in Ahaz’s 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, which they deified, or to chance; seeing that God only, that made all by his power, doth rule, and sometimes overrule all by his providence.
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 vv21–23And he changeth the times and the season,.... Not…
And he changeth the times and the season,.... Not only of day and night, summer and winter, and times and seasons of prosperity and adversity; but all the changes and revolutions in states and kingdoms, in all times and ages, are from him; and particularly those pointed at in the following dream, in the Babylonian, Persian, Grecian, and Roman monarchies:
he removeth kings, and setteth up kings; he is King of kings, and Lord of lords; by him they reign, and continue on their thrones, as long as he pleases; and then he removes them by death or otherwise, and places others in their stead; and who are sometimes raised from a low estate; and this he does in the ordinary course of Providence; see Psa 75:6 and particularly Daniel might have in view the removal of the Babylonian monarchs, and setting up kings of the race of the Medes and Persians; and then the degrading them, and advancing the Grecians to the height of monarchy; and then reducing of them, and raising the Romans to a greater degree of power and authority; and at last crushing them all in their turns, to make way for the kingdom of his Son:
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he giveth wisdom to the wise, and knowledge to them that know understanding: an increase of wisdom and knowledge, to wise politicians and counsellors of state, to form wise schemes of peace or war, to make wise laws, and govern kingdoms in a prudent manner; and to wise master builders or ministers of the word, to speak the wisdom of God in a mystery, to diffuse the knowledge of Christ everywhere, and make known the mysteries of grace to the sons of men; particularly to Daniel and his companions, who were wise and knowing men, the interpretation of the king's dream.
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 vv21, 23Verse 21. He changeth the times] Time, duration, succession…
Verse 21. He changeth the times] Time, duration, succession are his, and under his dominion. It is in the course of his providence that one king is put down, and another raised up; and therefore he can distinctly tell what he has purposed to do in the great empires of the earth.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes1834 · Public DomainOn vv21–23And he changeth the times and the seasons -…
And he changeth the times and the seasons - The object of this is to assert the general control of God in reference to all changes which occur. The assertion is made, undoubtedly, in view of the revolutions in empire which Daniel now saw, from the signification of the dream, were to take place under the Divine hand. Foreseeing now these vast changes denoted by different parts of the image Dan 2:36-45, stretching into far-distant times, Daniel was led to ascribe to God the control over “all” the revolutions which occur on earth. There is no essential difference between the words “times” and “seasons.” The words in Chaldee denote stated or appointed seasons; and the idea of times “appointed, set, determined,” enters into both. Times and seasons are not under the control of chance, but are bounded by established laws; and yet God, who appointed these laws, has power to change them, and all the changes which occur under those laws are produced by his agency. Thus the changes which occur in regard to day and night, spring and summer, autumn and winter, clouds and sunshine, health and sickness, childhood and youth, manhood and age, are under his control. Such changes, being in accordance with certain laws, may be regarded as “appointed,” or “set,” and yet the laws and the revolutions consequent on them are all under his control. So in regard to the revolutions of empire. By the arrangements of his providence he secures such revolutions as he shall see it to be best should occur, and in all of them his high hand should be regarded. The words “seasons” and “times” are of frequent occurrence in Daniel, and are sometimes used in a peculiar sense (see the notes at Dan 7:12, Dan 7:25), but they seem here to be employed in their usual and general signification, to denote that “all” the revolutions which occur on earth are under his control.
He removeth kings, and setteth up kings - He has absolute control over all the sovereigns of the earth, to place on the throne whom he will, and to remove them when he pleases. This was doubtless suggested to Daniel, and was made the foundation of this portion of his hymn of praise, from what he was permitted to see in the disclosures made to him in the interpretation of the dream. He then saw (compare Dan 2:37-45) that there would be most important revolutions of kingdoms under the hand of God, and being deeply impressed with these great prospective changes, he makes this general statement, that it was the prerogative of God to do this at pleasure. Nebuchadnezzar was brought to feel this, and to recognize it, when he said Dan 4:17, “The Most High ruleth in the kingdom of men, and giveth it to whomsoever he will;” “he doeth according to his will in the army of heaven, and among the inhabitants of the earth: none can stay his hand, or say unto him, What doest thou?”
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Dan 4:32, Dan 4:35. This claim is often asserted for God in the Scriptures as a proof of his supremacy and greatness. “For promotion cometh neither from the east, nor from the west, nor from the south: but God is the judge; he putteth down one, and setteth up another,” Psa 75:6-7. Compare 1Sa 2:7-8. Thus he claimed absolute control over Sennacherib to employ him at his pleasure in executing his purposes of punishment on the Hebrew nation Isa 10:5-7, and thus over Cyrus to execute his purposes on Babylon, and to restore his people to their land, Isa 45:1, following See also Isa 46:10-11. In this manner, all the kings of the earth may be regarded as under his control; and if the Divine plan were fully understood it would be found that each one has received his appointment under the Divine direction, to accomplish some important part in carrying forward the Divine plans to their fulfillment. A history of human affairs, showing the exact purpose of God in regard to each ruler who has occupied a throne, and the exact object which God designed to accomplish by placing “him” on the throne at the time when he did, would be a far more important and valuable history than any which has been written. Of many such rulers, like Cyrus, Sennacherib, Pilate, Henry VIII, Edward VI, and the Elector of Saxony, we can see the reason why they lived and reigned when they did; and doubtless God has had some important end to accomplish in the development of his great plans in the case of every one who has ever occupied a throne.
He giveth wisdom unto the wise ... - He is the source of all true wisdom and knowledge. This is often claimed for God in the Scriptures. Compare Pro 2:6-7 :
“For the Lord giveth wisdom;
Out of his mouth cometh knowledge and understanding.
He layeth up sound wisdom for the righteous;
He is a buckler to them that walk uprightly.”
See also 1Ki 3:9-12; Exo 31:3. God claims to be the source of all wisdom and knowledge. He originally formed each human intellect, and made it what it is; he opens before it the paths of knowledge; he gives to it clearness of perception; he preserves its powers so that they do not become deranged; he has power to make suggestions, to direct the laws of association, to fix the mind on important thoughts, and to open before it new and interesting views of truth. And as it would be found, if the history could be written, that God has placed each monarch on the throne with a distinct reference to some important purpose in the development of his great plans, so probably it would be seen that each important work of genius which has been written; each invention in the arts; and each discovery in science has been, for a similar purpose, under his control. He has created the great intellect just at the time when it was needful that such a discovery or invention should be made, and having prepared the world for it by the course of events, the discovery or invention has occurred just at the time when, on the whole, it was most desirable that it should.
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 v21
CHAPTER II.
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 vv21–23changeth . . . times . . . seasons--"He…
changeth . . . times . . . seasons--"He herein gives a general preparatory intimation, that the dream of Nebuchadnezzar is concerning the changes and successions of kingdoms" [JEROME]. The "times" are the phases and periods of duration of empires (compare Dan 7:25; Ch1 12:32; Ch1 29:30); the "seasons" the fitting times for their culmination, decline, and fall (Ecc 3:1; Act 1:7; Th1 5:1). The vicissitudes of states, with their times and seasons, are not regulated by chance or fate, as the heathen thought, but by God.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv21–2321. the times and the seasons] more exactly seasons…
21. the times and the seasons] more exactly seasons and times; cf. Dan_7:12; Act_1:7; 1Th_5:1. The meaning is, History does not move with the regularity of a clock: the order of things established at a given time is not necessarily permanent; it frequently happens that kings are overthrown and a new régime is established.
he giveth wisdom, &c.] The doxology now assumes special reference to Daniel’s own case. As Joseph ascribed his skill in interpreting dreams to God (Gen_40:8; Gen_41:16), so Daniel acknowledges that He is the source of wisdom to those who possess it.
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know understanding] Cf. Pro_4:1.
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 vv21–23(21) Changeth times—i.e., He orders the events which occur…
(21) Changeth times—i.e., He orders the events which occur at different times and seasons. Daniel refers to the dream which had been recently revealed to him, in which the changes of future times and seasons were depicted in so marvellous a way. “Times” are opposed to “seasons,” as circumstances of time may be contrasted with epochs of time. (Comp. Dan_7:12.)
He removeth.—Comp. 1Sa_2:8.
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Wisdom . . .—Comp. Jer_32:19.
The wise—i.e., wise men generally. Wise men become what they are, not through their own study and natural ability, but by the grace and mercy of God.
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 vv21–23And he changeth the times and the seasons: he…
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. In regard to this verse, Theodotion and the Septuagint only differ in this from the Massoretic text, that they omit the repetition of the word "kings." The Peshitta has a different sense in the middle clause. "He maketh (Peshitta, mabed) kings and confirmeth (Peshitta, maqeem) kings" The Syriac translators have evidently read hdej (meh deh), "to remove," as dbehm (meha"bed), to make" The utter want of contrast in this reading condemns it. In regard to the Aramaic of this passage, the carrying on of the preformative h, the sign of the haphel conjugation, is a proof of the early date of the Aramaic. In later Aramaic, h gives place to a, and a disappears after the other preformative as lfeqy, not lfeqa Changeth times and seasons. Nebuchadnezzar was anxious lest the time in which he might make advantageous use of the information conveyed by the dream should pass away, and a new "time" be established. Not improbably Nebuchadnezzar, like most heathens, imagined that his gods were limited by some unseen power like the Greek Fate, and, however wishful they might be to be propitious to their worshippers only in certain collocations of the heavenly bodies could they carry out their wish. God, the God of heaven, the God of the despised Hebrews, he it was who arranged the times and the seasons, he made the sun to rise, he makes summer and winter, he leads out the host of the stars, alike the star of Nebo and the star of Marduk. The two words "time" and "season" are nearly synonymous. Perhaps the first is more indefinite than the other. Our own opinion is that the first has more the idea of space of time, and the latter more of point of time; but really they are almost synonymous. He removeth kings, and setteth up kings. In this there seems to be a special reference to the contents of the vision, which showed that in the time to come, not only kings but dynasties were to be set up and overthrown. The former clause regarded God as the God of nature. This looks u pen him as the God of providence, by whom "kings reign, and princes decree.justice." He giveth wisdom unto the wise, and knowledge to them that know understand-lag. This address to God goes further. Daniel sees in the faculties and mental acquirements of men the manifestation of God. It is the inspiration of the Almighty that giveth understanding. All the power man has of acquiring knowledge, all the faculty he has for using that knowledge aright, all come from God.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn 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 vv21, 23General Information:
General Information:
These verses are also part of Daniel's prayer.
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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 vv21–23 Daniel explains, in these words, what might have been…
Daniel explains, in these words, what might have been obscure; for he teaches God to be the true fountain of wisdom and virtue, while he does not confine them to himself alone, but diffuses them through heaven and earth. And we must mark this diligently; for when Paul affirms God alone to be wise, this praise does not seem magnificent enough, (Romans 16:27;) but when we think of God’s wisdom, and set before our eyes all around and about us, then we feel more strongly the import of Paul’s words, that God only is wise. God, therefore, as I have already stated, does not keep His wisdom confined to himself, but makes it flow throughout the whole world. The full sense of the verse is, — whatever wisdom and power exists in the world, is a testimony to the Almighty’s. This is man’s ingratitude; whenever they find anything worthy of praise in themselves or others, they claim it directly as their own, and thus God’s glory is diminished by the depravity of those who obtain their blessings from him. We are here taught not to detract anything from God’s wisdom and power, since wherever these qualities are conspicuous in the world, they ought rather to reflect his glory. We now perceive the Prophet’s meaning — God places before our eyes, as in a glass, the proofs of his wisdom and power, when the affairs of the world roll on, and mankind become powerful through wisdom, and some are raised on high, and others fall to the ground. Experience teaches us these events do not proceed from human skill, or through the equable course of nature, while the loftiest kings are cast down and others elevated to the highest posts of honor. Daniel, therefore, admonishes us not to seek in heaven alone for God’s wisdom and power, since it is apparent to us on earth, and proofs of it are daily presented to our observation. We now see how these two verses are mutually united He had stated wisdom to belong exclusively to God; he now shews that it is not hidden within him, but is made manifest to us; and we may perceive by familiar experience, how all wisdom flows from him as its exclusive fountain. We ought to feel the same concurring power also.
It is he, then, who changes times and portions of time. We know it to be ascribed to fortune when the world passes through such uncertain changes that everything is daily changing. hence the profane consider all things to be acted on by blind impulse, and others affirm the human race to be a kind of sport to God, since men are tossed about like balls. But, as I have already said, it is not surprising to find men of a perverse and corrupt disposition thus perverting the object of all God’s works. For our own practical improvement we should consider what the Prophet is here teaching, how revolutions, as they are called, are testimonies of God’s power, and point out with the finger to the truth that the affairs of men are ruled by the Most High. For we must of necessity adopt one or the other of these views, either that nature rules over human events, or else fortune turns about in every direction, things which ought to have an even course. As far as nature is concerned, its course would be even, unless God by his singular counsel, as we have seen, thus changes the course of the times. Yet those philosophers who assign the supreme authority to nature are much sounder than others who place fortune in the highest rank. For if we admit for a moment this latter opinion that fortune directs human affairs by a kind of blind impulse, whence comes this fortune? If you ask them for a definition, what answer will they make? They will surely be compelled to confess this, the word “fortune” explains nothing. But neither God nor nature will have any place in this vain and changeable government of the world, where all things throw themselves into distinct forms without the least order or connection. And if this be granted, truly the doctrine of Ephcurus will be received, because if God resigns the supreme government of the world, so that all things are rashly mingled together, he is no longer God. But in this variety he rather displays his hand in claiming for himself the empire over the world. In so many changes, then, which meet us on every side, and by which the whole face of things is renewed, we must remember that the Providence of God shines forth; and things do not flow on in an even course, because then the peculiar property of God might with some shew of reason be ascribed to nature. God, I say, so changes empires, and times, and seasons, that we should learn to look up to him. If the sun always rose and set at the same period, or at least certain symmetrical changes took place yearly, without any casual change; if the days of winter were not short, and those of summer not long, we might then discover the same order of nature, and in this way God would be rejected from his own dominion. But when the days of winter not only differ in length from those of summer, but even spring does not always retain the same temperature, but is sometimes stormy and snowy, and at others warm and genial; and since summers are so various, no year being just like the former one; since the air is changed every hour, and the heavens put on new appearances — when we discern all these things, God rouses us up, that we may not grow torpid in our own grossness, and erect nature into a deity, and de-wive him of his lawful honor, and transfer to our own fancy what he claims for himself alone. If then, in these ordinary events, we are compelled to acknowledge God’s Providence, if any change of greater moment arises, as when God transfers empires from one hand to another, and all but transforms the whole world, ought we not then to be the more affected, unless we are utterly stupid? Daniel, therefore, very reasonably corrects the perverse opinion which commonly seizes upon the senses of all, that the world either rolls on by chance, or that nature is the supreme deity, when he asserts — God changes times and seasons.
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It is evident from the context, that he is here properly speaking of empires, since he appoints and removes kings We feel great difficulty in believing kings placed upon their thrones by a divine power, and afterwards deposed again, since we naturally fancy that they acquire their power by their own talents, or by hereditary right, or by fortuitous accident Meanwhile all thought of God is excluded, when the industrly, or valor, or success, or any other quality of man is extolled! Hence it is said in the Psalms, neither from the east nor the west, but God alone is the judge. (Psalm 75:6, 7.) The Prophet there derides the discourses of those who call themselves Wise, and who gather up reasons from all sides to shew how power is assigned to man, by either his own counsel and valor, or by good fortune or other human and inferior instruments. Look round, says he, wherever you please, from the rising to the setting of the sun, and you will find no reason why one man becomes lord of his fellow-creatures rather than another. God alone is the judge; that is, the government must remain entirely with the one God. So also in this passage, the Lord is said to appoint kings, and to raise them from the rest of mankind as he pleases. As this argument is a most important one, it might be treated more copiously; but since the same opportunity will occur in other passages, I comment but shortly on the contents of this verse; for we shall often have to treat of the state of kingdoms and of their ruin and changes. I am therefore unwilling to add anything more at present, as it is sufficient to explain Daniel’s intention thus briefly.
He afterwards adds, — he gives wisdom to the wise, and knowledge to those who are endued with it In this second clause, the Prophet confirms what we have already said, that God’s wisdom is not shrouded in darkness, but is manifested to us, as he daily gives us sure and remarkable proofs of this. Meanwhile he here corrects the ingratitude of men who assume to themselves the praise of their own excellencies which spring from God, and thus become almost sacrilegious. Daniel, therefore, asserts that men have no wisdom but what springs from God. Men are, indeed, clever and intelligent, but the question arises, whether it springs from themselves? He also shews us how mankind are to be blamed in claiming anything as their own, since they have really nothing belonging to them, however they may be wrapt, in admiration of themselves. Who then will boast of becoming wise by his own innate strength? Has he originated the intellect with which he is endowed? Because God is the sole author of wisdom and knowledge, the gifts by which he has adorned men ought not to obscure his glory, but rather to illustrate it. He afterwards adds —
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 vv22–23 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 vv21–23 Dan 2:21 And he changeth the times and the…
Dan 2:21 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:
Ver. 21. He changeth the times and the seasons, &c.] And so showeth that strength is his, such as is irresistible.
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He removeth kings, &c.] As by the king’s dream, Daniel was well advertised.
He giveth wisdom unto the wise.] And so showeth that wisdom is his; since all the wisdom found in the creature is but a spark of his flame, a drop of his ocean.
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 vv21–23 God made time; God made the sun, moon, and…
God made time; God made the sun, moon, and stars, the measure of time; he made the day and the night, and seasons of the year, yea, the revolutions and change of times; he can make bad times better, and turn night into day. He can make the sun go backward or stand still, as in Ahaz’s 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, which they deified, or to chance; seeing that God only, that made all by his power, doth rule, and sometimes overrule all by his providence.
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 vv21–23 And he changeth the times and the season,.... Not…
And he changeth the times and the season,.... Not only of day and night, summer and winter, and times and seasons of prosperity and adversity; but all the changes and revolutions in states and kingdoms, in all times and ages, are from him; and particularly those pointed at in the following dream, in the Babylonian, Persian, Grecian, and Roman monarchies:
he removeth kings, and setteth up kings; he is King of kings, and Lord of lords; by him they reign, and continue on their thrones, as long as he pleases; and then he removes them by death or otherwise, and places others in their stead; and who are sometimes raised from a low estate; and this he does in the ordinary course of Providence; see Psa 75:6 and particularly Daniel might have in view the removal of the Babylonian monarchs, and setting up kings of the race of the Medes and Persians; and then the degrading them, and advancing the Grecians to the height of monarchy; and then reducing of them, and raising the Romans to a greater degree of power and authority; and at last crushing them all in their turns, to make way for the kingdom of his Son:
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he giveth wisdom to the wise, and knowledge to them that know understanding: an increase of wisdom and knowledge, to wise politicians and counsellors of state, to form wise schemes of peace or war, to make wise laws, and govern kingdoms in a prudent manner; and to wise master builders or ministers of the word, to speak the wisdom of God in a mystery, to diffuse the knowledge of Christ everywhere, and make known the mysteries of grace to the sons of men; particularly to Daniel and his companions, who were wise and knowing men, the interpretation of the king's dream.
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 vv21, 23 Verse 21. He changeth the times] Time, duration, succession…
Verse 21. He changeth the times] Time, duration, succession are his, and under his dominion. It is in the course of his providence that one king is put down, and another raised up; and therefore he can distinctly tell what he has purposed to do in the great empires of the earth.
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 vv21–23 And he changeth the times and the seasons -…
And he changeth the times and the seasons - The object of this is to assert the general control of God in reference to all changes which occur. The assertion is made, undoubtedly, in view of the revolutions in empire which Daniel now saw, from the signification of the dream, were to take place under the Divine hand. Foreseeing now these vast changes denoted by different parts of the image Dan 2:36-45, stretching into far-distant times, Daniel was led to ascribe to God the control over “all” the revolutions which occur on earth. There is no essential difference between the words “times” and “seasons.” The words in Chaldee denote stated or appointed seasons; and the idea of times “appointed, set, determined,” enters into both. Times and seasons are not under the control of chance, but are bounded by established laws; and yet God, who appointed these laws, has power to change them, and all the changes which occur under those laws are produced by his agency. Thus the changes which occur in regard to day and night, spring and summer, autumn and winter, clouds and sunshine, health and sickness, childhood and youth, manhood and age, are under his control. Such changes, being in accordance with certain laws, may be regarded as “appointed,” or “set,” and yet the laws and the revolutions consequent on them are all under his control. So in regard to the revolutions of empire. By the arrangements of his providence he secures such revolutions as he shall see it to be best should occur, and in all of them his high hand should be regarded. The words “seasons” and “times” are of frequent occurrence in Daniel, and are sometimes used in a peculiar sense (see the notes at Dan 7:12, Dan 7:25), but they seem here to be employed in their usual and general signification, to denote that “all” the revolutions which occur on earth are under his control.
He removeth kings, and setteth up kings - He has absolute control over all the sovereigns of the earth, to place on the throne whom he will, and to remove them when he pleases. This was doubtless suggested to Daniel, and was made the foundation of this portion of his hymn of praise, from what he was permitted to see in the disclosures made to him in the interpretation of the dream. He then saw (compare Dan 2:37-45) that there would be most important revolutions of kingdoms under the hand of God, and being deeply impressed with these great prospective changes, he makes this general statement, that it was the prerogative of God to do this at pleasure. Nebuchadnezzar was brought to feel this, and to recognize it, when he said Dan 4:17, “The Most High ruleth in the kingdom of men, and giveth it to whomsoever he will;” “he doeth according to his will in the army of heaven, and among the inhabitants of the earth: none can stay his hand, or say unto him, What doest thou?”
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Dan 4:32, Dan 4:35. This claim is often asserted for God in the Scriptures as a proof of his supremacy and greatness. “For promotion cometh neither from the east, nor from the west, nor from the south: but God is the judge; he putteth down one, and setteth up another,” Psa 75:6-7. Compare 1Sa 2:7-8. Thus he claimed absolute control over Sennacherib to employ him at his pleasure in executing his purposes of punishment on the Hebrew nation Isa 10:5-7, and thus over Cyrus to execute his purposes on Babylon, and to restore his people to their land, Isa 45:1, following See also Isa 46:10-11. In this manner, all the kings of the earth may be regarded as under his control; and if the Divine plan were fully understood it would be found that each one has received his appointment under the Divine direction, to accomplish some important part in carrying forward the Divine plans to their fulfillment. A history of human affairs, showing the exact purpose of God in regard to each ruler who has occupied a throne, and the exact object which God designed to accomplish by placing “him” on the throne at the time when he did, would be a far more important and valuable history than any which has been written. Of many such rulers, like Cyrus, Sennacherib, Pilate, Henry VIII, Edward VI, and the Elector of Saxony, we can see the reason why they lived and reigned when they did; and doubtless God has had some important end to accomplish in the development of his great plans in the case of every one who has ever occupied a throne.
He giveth wisdom unto the wise ... - He is the source of all true wisdom and knowledge. This is often claimed for God in the Scriptures. Compare Pro 2:6-7 :
“For the Lord giveth wisdom;
Out of his mouth cometh knowledge and understanding.
He layeth up sound wisdom for the righteous;
He is a buckler to them that walk uprightly.”
See also 1Ki 3:9-12; Exo 31:3. God claims to be the source of all wisdom and knowledge. He originally formed each human intellect, and made it what it is; he opens before it the paths of knowledge; he gives to it clearness of perception; he preserves its powers so that they do not become deranged; he has power to make suggestions, to direct the laws of association, to fix the mind on important thoughts, and to open before it new and interesting views of truth. And as it would be found, if the history could be written, that God has placed each monarch on the throne with a distinct reference to some important purpose in the development of his great plans, so probably it would be seen that each important work of genius which has been written; each invention in the arts; and each discovery in science has been, for a similar purpose, under his control. He has created the great intellect just at the time when it was needful that such a discovery or invention should be made, and having prepared the world for it by the course of events, the discovery or invention has occurred just at the time when, on the whole, it was most desirable that it should.
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 v21
CHAPTER II.
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 vv21–23 changeth . . . times . . . seasons--"He…
changeth . . . times . . . seasons--"He herein gives a general preparatory intimation, that the dream of Nebuchadnezzar is concerning the changes and successions of kingdoms" [JEROME]. The "times" are the phases and periods of duration of empires (compare Dan 7:25; Ch1 12:32; Ch1 29:30); the "seasons" the fitting times for their culmination, decline, and fall (Ecc 3:1; Act 1:7; Th1 5:1). The vicissitudes of states, with their times and seasons, are not regulated by chance or fate, as the heathen thought, but by God.
removed kings-- (Job 12:18; Psa 75:6-7; Jer 27:5; compare Sa1 2:7-8).
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giveth wisdom-- (Kg1 3:9-12; Jam 1:5).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv21–23 21. the times and the seasons] more exactly seasons…
21. the times and the seasons] more exactly seasons and times; cf. Dan_7:12; Act_1:7; 1Th_5:1. The meaning is, History does not move with the regularity of a clock: the order of things established at a given time is not necessarily permanent; it frequently happens that kings are overthrown and a new régime is established.
he giveth wisdom, &c.] The doxology now assumes special reference to Daniel’s own case. As Joseph ascribed his skill in interpreting dreams to God (Gen_40:8; Gen_41:16), so Daniel acknowledges that He is the source of wisdom to those who possess it.
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know understanding] Cf. Pro_4:1.
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 vv21–23 (21) Changeth times—i.e., He orders the events which occur…
(21) Changeth times—i.e., He orders the events which occur at different times and seasons. Daniel refers to the dream which had been recently revealed to him, in which the changes of future times and seasons were depicted in so marvellous a way. “Times” are opposed to “seasons,” as circumstances of time may be contrasted with epochs of time. (Comp. Dan_7:12.)
He removeth.—Comp. 1Sa_2:8.
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Wisdom . . .—Comp. Jer_32:19.
The wise—i.e., wise men generally. Wise men become what they are, not through their own study and natural ability, but by the grace and mercy of God.
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 vv21–23 And he changeth the times and the seasons: he…
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. In regard to this verse, Theodotion and the Septuagint only differ in this from the Massoretic text, that they omit the repetition of the word "kings." The Peshitta has a different sense in the middle clause. "He maketh (Peshitta, mabed) kings and confirmeth (Peshitta, maqeem) kings" The Syriac translators have evidently read hdej (meh deh), "to remove," as dbehm (meha"bed), to make" The utter want of contrast in this reading condemns it. In regard to the Aramaic of this passage, the carrying on of the preformative h, the sign of the haphel conjugation, is a proof of the early date of the Aramaic. In later Aramaic, h gives place to a, and a disappears after the other preformative as lfeqy, not lfeqa Changeth times and seasons. Nebuchadnezzar was anxious lest the time in which he might make advantageous use of the information conveyed by the dream should pass away, and a new "time" be established. Not improbably Nebuchadnezzar, like most heathens, imagined that his gods were limited by some unseen power like the Greek Fate, and, however wishful they might be to be propitious to their worshippers only in certain collocations of the heavenly bodies could they carry out their wish. God, the God of heaven, the God of the despised Hebrews, he it was who arranged the times and the seasons, he made the sun to rise, he makes summer and winter, he leads out the host of the stars, alike the star of Nebo and the star of Marduk. The two words "time" and "season" are nearly synonymous. Perhaps the first is more indefinite than the other. Our own opinion is that the first has more the idea of space of time, and the latter more of point of time; but really they are almost synonymous. He removeth kings, and setteth up kings. In this there seems to be a special reference to the contents of the vision, which showed that in the time to come, not only kings but dynasties were to be set up and overthrown. The former clause regarded God as the God of nature. This looks u pen him as the God of providence, by whom "kings reign, and princes decree.justice." He giveth wisdom unto the wise, and knowledge to them that know understand-lag. This address to God goes further. Daniel sees in the faculties and mental acquirements of men the manifestation of God. It is the inspiration of the Almighty that giveth understanding. All the power man has of acquiring knowledge, all the faculty he has for using that knowledge aright, all come from God.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On 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 vv21, 23 General Information:
General Information:
These verses are also part of Daniel's prayer.
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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 v21 2:21 The dream revealed the Lord as the sovereign…
2:21 The dream revealed the Lord as the sovereign king of history (see 2:29-45).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.