Then the king Nebuchadnezzar fell on his face, worshiped Daniel, and commanded that they should offer an offering and sweet odors to him.
Parallel Translations
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Then the king Nebuchadnezzar fell on his face, worshiped Daniel, and commanded that they should offer an offering and sweet odors to him.
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Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.
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Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an offering and sweet odours unto him.
Cross-references (9)
Passages linked to Daniel 2:46 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Acts 10:25 When Peter entered, Cornelius met him, fell down at his feet, and worshiped him.
- Ezra 6:10 that they may offer sacrifices of pleasant aroma to the God of heaven, and pray for the life of the king, and of his sons.
- Acts 14:13 The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice along with the multitudes.
- Leviticus 26:31 I will lay your cities waste, and will bring your sanctuaries to desolation. I will not take delight in the sweet fragrance of your offerings.
- Luke 17:16 He fell on his face at Jesus’ feet, giving him thanks; and he was a Samaritan.
- Acts 28:6 But they expected that he would have swollen or fallen down dead suddenly, but when they watched for a long time and saw nothing bad happen to him, they changed their minds, and said that he was a god.
- Revelation 11:16 The twenty-four elders, who sit on their thrones before God’s throne, fell on their faces and worshiped God,
- Revelation 19:10 I fell down before his feet to worship him. He said to me, “Look! Don’t do it! I am a fellow bondservant with you and with your brothers who hold the testimony of Jesus. Worship God, for the testimony of Jesus is the Spirit of Prophecy.”
- Revelation 22:8 Now I, John, am the one who heard and saw these things. When I heard and saw, I fell down to worship before the feet of the angel who had shown me these things.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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John Calvin 1540 · Public Domain When the king of Babylon fell upon his face,…
When the king of Babylon fell upon his face, it is partly to be considered as worthy of praise and partly of blame. It was a sign of both piety and modesty, when he prostrated himself before God and his Prophet. We know the fierceness and pride of kings; nay, we see them act like madmen, because they do not reckon themselves among mortals, and become blinded with the splendor of their greatness. Nebuchadnezzar was really a very powerful monarch, and it was difficult for him so to regulate his mind as to attribute the glory to God. Thus the dream which Daniel explained could not be pleasing to him. He saw his monarchy cursed before God, and about to perish in ignominy others, too, which should succeed it were ordained in heaven; and though he might receive some comfort from the destruction of the other kingdoms, yet it was very harsh to delicate ears, to hear that a kingdom, which appeared most flourishing, and which all men thought would be perpetual, was of but short duration and sure to perish. As, therefore, the king so prostrated himself before Daniel, it is, as I have said, a sign of piety in thus reverencing God, and in embracing the prophecy, which would otherwise be bitter and distasteful. It was also a sign of modesty, because he humbled himself so before God’s Prophet Thus far the king of Babylon is worthy of praise, and we will discuss tomorrow the deficiency in his reverence.
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 Though this humbling of the king seemed to deserve…
Though this humbling of the king seemed to deserve commendation, yet because he joined God’s honor with the Prophet’s, it is to be reproved, and Daniel herein erred, if he suffered it: but it is credible that Daniel admonished him of his fault, and did not suffer it.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Dan 2:46 Then the king Nebuchadnezzar fell upon his…
Dan 2:46 Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.
Ver. 46. Then the king Nebuchadnezzar fell upon his face.] Out of admiration, and an opinion of some divinity in Daniel. See the like, Act 14:11; Act 28:6. So the savages of Nova Albion stole upon the English, at their departure thence, a sacrifice, and set it on fire ere we were aware, saith Captain Drake, for they supposed us to be gods indeed.
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And worshipped Daniel,] i.e., He was about to do it, but that Daniel utterly and earnestly refused it, directing him to God, the sole object of divine adoration, as appeareth by the next verse. And indeed it had been better for Daniel a thousand times to have been put to death than to have suffered an oblation and sweet odours to have been offered unto him. He had said enough before to prevent such a mischief. {Dan 2:28-30} See here how Satan tempteth the saints by extremes. Daniel, who before was destined to death, is now deified; and this was the more dangerous temptation of the two. Be not "ignorant of his wiles."
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 This was strange, that so great a monarch should…
This was strange, that so great a monarch should thus worship his vassal: thus was it sometimes done to men, as to Elias the prophet, 2Ki 1:13; this was done in consternation and admiration, because he saw so much of God in the prophet, and in the revelation of the dream; but why did Daniel suffer it to be done to him?
1. Though he could not hinder the king in his prostration, and in his word of command, yet doubtless he showed his averseness with much zeal and abhorrence, as the apostles did in the like case, Act 14:13-15, because it was high sacrilege and idolatry.
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2. It is not said they offered sacrifice to Daniel, but only the king commanded it, which doubtless Daniel refused, because he was so careful in not defiling himself with the king’s dainties, Dan 1:8; also when he would not omit the worship of God, though with the hazard of his life, Dan 6:10; therefore the king, being instructed of Daniel, gives God all the glory, in the next words.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain One might have expected that when Nebuchadnezzar was contriving…
One might have expected that when Nebuchadnezzar was contriving to make his own kingdom everlasting he would be enraged at Daniel, who foretold the fall of it and that another kingdom of another nature should be the everlasting kingdom; but, instead of resenting it as an affront, he received it as an oracle, and here we are told what the expressions were of the impressions it made upon him. 1. He was ready to look upon Daniel as a little god. Though he saw him to be a man, yet from this wonderful discovery which he had made both of his secret thoughts, in telling him the dream, and of things to come, in telling him the interpretation of it, he concluded that he had certainly a divinity lodged in him, worthy his adoration; and therefore he fell upon his face and worshipped Daniel, Dan 2:46. It was the custom of the country by prostration to give honour to kings, because they have something of a divine power in them (I have said, You are gods); and therefore this king, who had often received such veneration from others, now paid the like to Daniel, whom he supposed to have in him a divine knowledge, which he was so struck with an admiration of that he could not contain himself, but forgot both that Daniel was a man and that himself was a king. Thus did God magnify divine revelation and make it honourable, extorting from a proud potentate such a veneration but for one glimpse of it. He worshipped Daniel, and commanded that they should offer an oblation to him, and burn incense. Herein he cannot be justified, but may in some measure be excused, when Cornelius was thus ready to worship Peter, and John the angel, who both knew better. But, though it is not here mentioned, yet we have reason to think that Daniel refused these honours that he paid him, and said, as Peter to Cornelius, Stand up, I myself also am a man, or, as the angel to St. John, See thou do it not; for it is not said that the oblation was offered unto him, though the king commanded it, or rather said it, for so the word is. He said, in his haste, Let an oblation be offered to him. And that Daniel did say something to him which turned his eyes and thoughts another way is intimated in what follows (Dan 2:47), The king answered Daniel. Note, It is possible for those to express a great honour for the ministers of God's word who yet have no true love for the word. Herod feared John, and heard him gladly, and yet went on in his sins, Mar 6:20. 2. He readily acknowledged the God of Daniel to be the great God, the true God, the only living and true God. If Daniel will not suffer himself to be worshipped, he will (as Daniel, it is likely, directed him) worship God, by confessing (Dan 2:47), Of a truth your God is a God of gods, such a God as there is no other, above all gods in dignity, over all gods in dominion. He is a Lord of kings, from whom they derive their power and to whom they are accountable; and he is both a discoverer and a revealer of secrets; what is most secret he sees and can reveal, and what he has revealed is what was secret and which none but himself could reveal, Co1 2:10. 3. He preferred Daniel, made him a great man, Dan 2:48. God made him a great man indeed when he took him into communion with himself, a greater man than Nebuchadnezzar could make him; but, because God had magnified him, therefore the king magnified him. Does wealth make men great? The king gave him many great gifts; and he had no reason to refuse them, when they all put him into so much the greater capacity of doing good to his brethren in captivity. These gifts were grateful returns for the good services he had done, and not aimed at, nor bargained for, by him, as the rewards of divination were by Balaam. Does power make a man great? He made him ruler over the whole province of Babylon, which no doubt had great influence upon the other provinces; he made him likewise chancellor of the university, chief of the governors over all the wise men of Babylon, to instruct those whom he had thus outdone; and, since they could not do what the king would have them do, they shall be obliged to do what Daniel would have them do. Thus it is fit that the fool should be servant to the wise in heart. Seeing Daniel could reveal this secret (Dan 2:47), the king thus advanced him. Note, It is the wisdom of princes to advance and employ those who receive divine revelation, and are much conversant with it, who, as Daniel here, show themselves to be well acquainted with the kingdom of heaven. Joseph, like Daniel here, was advanced in the court of the king of Egypt for his interpreting his dreams; and he called him Zaphnath-paaneah - a revealer of secrets, as the king of Babylon here calls Daniel; so that the preambles to their patents of honour are the same - for, and in consideration of, their good services done to the crown in revealing secrets. 4. He preferred his companions for his sake, and upon his special instance and request, Dan 2:49. Daniel himself sat in the gate of the king, as president of the council, chief-justice, or prime-minister of state, or perhaps chamberlain of the household; but he used his interest for his friends as became a good man, and procured places in the government for Shadrach, Meshach, and Abednego. Those that helped him with their prayers shall share with him in his honours, such a grateful sense had he even of that service. The preferring of them would be a great stay and help to Daniel in his place and business. And these pious Jews, being thus preferred in Babylon, had great opportunity of serving their brethren in captivity, and of doing them many good offices, which no doubt they were ready to do. Thus, sometimes, before God brings his people into trouble, he prepares it, that it may be easy to them.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Then the king Nebuchadnezzar fell upon his face, and…
Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel,.... Imagining there was something of divinity in him, that he could so exactly tell him his dream, which was past and gone; and give him the interpretation of it, respecting things to come, which he concluded none but God could do; and therefore, after the manner of the eastern people, threw himself prostrate to the earth, with his face to it, and gave religious adoration to Daniel; for that this cannot be understood of mere civil respect appears by his following orders; and had he not thought that Daniel was something more than a man, he, a proud monarch, would never have behaved in this manner to him; but, being struck with amazement at the relation of the dream, and the interpretation of it, he forgot what both he and Daniel were; the one a mighty king, the other a mere man, a servant, yea, a captive: this shows that he was not exasperated at the account of the fall of his monarchy, as might have been expected, but was filled with wonder at the revelation made:
and commanded that they should offer an oblation and sweet odours unto him; rising from the ground, he gave orders to his servants about him, some of whom might be the priests of Bel, that they would bring a meat offering, and incense with it, and offer them to him as to a god; but, though this was ordered, we do not read it was done; for it cannot be thought that Daniel, who had scrupled eating the king's food, and drinking his wine, lest he should be defiled, and afterwards chose rather to be cast into a den of lions than to omit prayer to God, would ever suffer such a piece of idolatrous worship to be paid to him; and though he could not hinder the king's prostration and adoration, which were very sudden; yet it is highly probable he reasoned with the king upon it, and earnestly desired that no such undue honours should be paid to him; declaring that this knowledge was not of himself, but of God, to whom the glory ought to be given.
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 That they should offer - This was strange, that…
That they should offer - This was strange, that so great a monarch should thus worship his vassal, which he did in consternation and admiration. But doubtless Daniel put a stop to it: though he could not hinder the king in his prostration, and in his word of command. And the king being instructed of Daniel, gives God all the glory in the next words.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 46. The king - fell upon his face]…
Verse 46. The king - fell upon his face] Prostrated himself: this was the fullest act of adoration among the ancients.
Worshipped Daniel] Supposing him to be a god, or Divine being. No doubt Daniel forbade him; for to receive this would have been gross idolatry.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Dan 2:46. Then the king Nebuchadnezzar fell upon his…
Dan 2:46. Then the king Nebuchadnezzar fell upon his face and worshipped Daniel — He was so astonished at hearing his whole dream declared and interpreted by Daniel with such exactness, and at finding such wonderful events foretold by it, that he was ready to think him more than man, (just as the Lycaonians and barbarians thought of St. Paul, Act 14:13, &c., and Act 28:6,) and therefore prostrated himself before him, intending, as it should seem, to pay him some kind of adoration. It must be observed, however, that “doing reverence by prostration was not only an act of worship paid to God, but often given to kings and great men, in the times of the Old Testament: see 2Sa 9:6; 2Sa 14:33. It was likewise an expression of reverence paid to prophets on account of the sanctity of their office, and not refused by them, 1Ki 18:7. Of this kind, probably, was the worship paid by the leper to Christ, (Mat 8:2,) whom he took for a prophet. But when other circumstances were added to it, which made it look like divine worship, then it was refused to be accepted, as in the case of Peter, (Act 10:25,) and of the angel, Rev 19:10. The adoration here described seems to have been of this latter kind, being joined with offering incense, an act of worship peculiar to God alone: see Ezr 6:10. For this reason it is highly probable that Daniel refused the honours offered to him, and put the king in mind that he should give God the glory; as we find he does in the following verse.” — Lowth.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Then the king Nebuchadnezzar fell upon his face -…
Then the king Nebuchadnezzar fell upon his face - This was the common method of signifying profound respect among the Orientals. Compare Gen 17:3; Gen 50:18; Lev 9:24; Num 14:5; Jos 5:14; Jdg 13:20; Rev 11:16.
And worshipped Daniel - The word rendered “worshipped” here (סגד segid), in the Chaldee portions of the Bible is uniformly rendered “worship,” Dan 2:26; Dan 3:5-7, Dan 3:10-12, Dan 3:14-15, Dan 3:18, Dan 3:28. It occurs nowhere else, and in every instance, except in the one before us, is employed with reference to the homage paid to an idol, all the other cases occurring in the third chapter respecting the image that was set up by Nebuchadnezzar. The corresponding Hebrew word (סגד sâgad) occurs only in Isa 44:15, Isa 44:17, Isa 44:19; Isa 46:6; and is, in every instance, rendered “fall down,” also with reference to idols. The proper idea, therefore, of the word here is, that the monarch meant to render “religious” homage to Daniel, or such adoration as was usually paid to idols. This is confirmed by witat is immediately added, that he commanded that an oblation should be made to him. It is not, however, necessary to suppose that Daniel “received” or “approved” this religious homage of the king, or that he left the impression on his mind that he was “willing” to be honored as a god. The prostration of the king before him, of course, he could not prevent. The views and feelings which the monarch had in doing it he could not prevent. The command to present an “oblation and sweet odors to him” he could not prevent. But it is not a fair inference that Daniel approved this, or that he did anything to countenance it, or even that he did not, in a proper manner, rebuke it: for
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(1) We are not to suppose that all that was said was recorded, and no one can prove that Daniel did not express his disapprobation of this religious honor shown to him.
(2) Daniel had in fact, expressed his views, in the clearest manner, on this very point before the monarch. He had, again and again, disclaimed all power to be able to reveal such secrets. He had directed his mind to the true God, as he who alone could disclose coming events, Dan 2:28, Dan 2:30, Dan 2:45. He had taken all possible precaution to prevent any such result, by declaring, in the most emphatic terms Dan 2:30, that this secret was not revealed to him “on account of any wisdom which he had more than any living.” If now, after all this precaution, and these disclaimers, the king should prostrate himself before him, and, for the moment, feel that he was in the presence of a God, Daniel was not responsible for it, and it should not be inferred that he encouraged or approved it.
(3) It would seem, from the narrative itself, more than probable that Daniel did refuse the homage, and direct the thoughts of the monarch to the true God. In the very next verse it is said, “The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets.” “Answered” what? Perhaps something that was said by Daniel. At all events, it is clear from this that whatever were the momentary expressions of wonder, gratitude, and adoration, on the part of the king, his thoughts soon passed to the proper object of worship - the true God. “And commanded, etc.” The fact that this was “commanded” does not prove that it was done. The command was probably given under the excitement of his admiration and wonder. But it does not follow that Daniel received it, or that the command was not recalled on reflection, or that the oblation and odors may not have been presented to the true God.
That they should offer an oblation - That is, his attendants, or perhaps the priests to whom pertained the duty of making offerings to the gods. The word rendered “oblation” (מנחה minchāh) does not refer to a, “bloody” sacrifice, but means a gift or present of any kind. It is applied in the Scriptures to denote
(1) “a gift,” or “present,” Gen 32:13, Gen 32:18, Gen 32:20 (Gen 32:14, Gen 32:19, Gen 32:21); Gen 43:11, Gen 43:15, Gen 43:25-26;
(2) “a tribute,” such as was exacted from a subject nation, under the notion of a present, 2Sa 8:2, 2Sa 8:6; 1Ki 4:21 1Ki 5:1,
(3) “an offering” or sacrifice to God, especially a bloodless offering, in opposition to (זבח zebach) - a bloody sacrifice, Lev 2:1, Lev 2:4-6; Lev 6:14 (7); Lev 7:9; Psa 40:6 (7); Jer 17:26.
See the word fully explained in the notes at Isa 1:13. There can be no doubt that Nebuchadnezzar meant that such an offering should be presented as was usually made in idol worship.
And sweet odors - incense was commonly used in worship (see the notes at Isa 1:13), and it is not improbable that in the worship of the gods it was accompanied with other fragrant odors. Sweet odors, or “savors,” expressed by the same word which is used here, were a part of the prescribed worship in the Hebrew ritual, Lev 1:9, Lev 1:13, Lev 1:17; Lev 2:2, Lev 2:9; Lev 3:5; Lev 6:21 (14); Num 15:7.
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 Daniel, taking him for a little god, under the…
Daniel, taking him for a little god, under the great one, ver. 17. (Worthington) --- Victims. Chaldee: mincha, (Haydock) of flour, &c. But the prophet had already declared his sentiments on this head, (ver. 28.) and abhorred such honours, like St. Paul, (Acts xiv. 10.; Calmet) though this is not here recorded. (Menochius)
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 fell upon . . . face, and worshipped Daniel--worshipping…
fell upon . . . face, and worshipped Daniel--worshipping God in the person of Daniel. Symbolical of the future prostration of the world power before Messiah and His kingdom (Phi 2:10). As other servants of God refused such honors (Act 10:25-26; Act 14:13-15; Rev 22:8-9) would not taste defiled food, nor give up prayer to God at the cost of his life (Dan 6:7, Dan 6:10), it seems likely that Daniel rejected the proffered divine honors. The word "answered" (Dan 2:47) implies that Daniel had objected to these honors; and in compliance with his objection, "the king answered, Of a truth, your God is a God of gods." Daniel had disclaimed all personal merit in Dan 2:30, giving God all the glory (compare Dan 2:45).
commanded . . . sweet odours--divine honors (Ezr 6:10). It is not said his command was executed.
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 46. fell upon his face] a mark of respect—whether…
46. fell upon his face] a mark of respect—whether to God, as Gen_17:3, or to men, 2Sa_9:6; 2Sa_14:4.
and worshipped Daniel] bowed down to Daniel,—the word used in Dan_3:5-7 &c. of adoration paid to a deity. In the Targums, however, the same word is used (for the Heb. to prostrate oneself to) of obeisance done to a human superior (as 2Sa_14:33; 2Sa_18:21; 2Sa_18:28; 2Sa_24:20); so that it does not necessarily imply the payment of divine honour.
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that they should offer] lit. pour out,—the word used of pouring out a libation or drink-offering (2Ki_16:13, and elsewhere), though here employed evidently in a more general sense.
an oblation] The word means properly a present, especially one offered as a mark of homage or respect (Gen_32:13; Gen_43:11); it is also used generally in the sense of an oblation presented to God (Gen_4:3-5; 1Sa_2:17), as well as technically, in the priestly terminology, of the ‘meal-offering’ (Leviticus 3 &c.). The second of these three senses is the most probable here.
sweet odours] lit. rests or contentments. The word is that which occurs in the sacrificial expression ‘sweet savour’ (Gen_8:21; Lev_1:2, &c.), lit. ‘savour of rest or contentment’: it is used (exceptionally) without ‘savour,’ exactly as here, in Ezr_6:10, ‘that they may offer rests (or contentments) to the God of heaven.’ ‘Bowed down to’ is ambiguous; but the subsequent parts of the verse certainly represent Daniel as receiving the homage due to a god. Daniel does not refuse the homage (contrast Act_14:13-18): in the view of the writer, he is (cf. Dan_2:47) the representative of the God of gods to Nebuchadnezzar. Compare the story in Jos. Ant. xi. viii. 5, according to which Alexander the Great prostrated himself before the Jewish high-priest, and when asked by his astonished general, Parmenio, why he did so, replied, “I do not worship the high-priest, but the God with whose high-priesthood he has been honoured.”
46–48. Nebuchadnezzar is profoundly impressed by Daniel’s skill, and bestows upon him high honour and rewards (cf. the promise of Dan_2:6).
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 (46) Worshipped.—This act is of an entirely different nature…
(46) Worshipped.—This act is of an entirely different nature from such as are mentioned Gen_33:7; 1Ki_1:16. The Hebrew word employed here is always used (e.g., Isa_46:6) of paying adoration to an idol. Probably the king imagined that the gods were dwelling in Daniel in a higher sense from that in which they dwelt with his other wise men, and worshipped them on account of the marvellous revelation which they had vouchsafed to him through the means of Daniel.
Oblation.—That is, the unbloody offering customary among the Babylonians; some honour different from the present mentioned in Dan_2:48.
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 Then the king Nebuchadnezzar fell upon his face, and…
Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him. The Greek versions render in such a way that we are almost obliged to recognize an act of idolatrous worship. Jerome, too, distinctly says," Nebuchodonoser... Danielem ador-avit et hostias et incensnm praecepit ut sacri-ficarent." The same idea is conveyed by the Peshitta, but less definitely, from the fact that qorban means a "gift" as well as an "oblation;" though the gift is usually a consecrated gift. In the Aramaic of the Bible we have certain phrases used for "sacrifice;" several of these are here employed: it is true all of them have the possibility of being used in a somewhat lower meaning. The mere "falling down before Daniel upon his face," when the person who did it was Nebuchadnezzar, is extraordinary, and can only be explained by the idea of worship. When we find the word dgs (segad ) used immediately after, it is very difficult to refuse to believe that the Greek Version and Jerome are right when they translate the latter word prosekunhse. The word occurs repeatedly in the following chapter, invariably as "worship." The corresponding Hebrew word occurs in the second chapter of Isaiah, in the sense of "idolatrous worship". (Isa_2:20) It certainly does mean "to bend." Had the word thus stood alone, we could not have been certain that it meant "worship;" but when it follows the extreme act of prostration to the earth, "worship" must be meant. The separate terms, minhah, nihohin, lenassakah lah, might, taken separately, mean "gifts" and the "bestowment of gifts;" but, taken together, it is impossible not to regard the action as one of sacrificial offering. It is true minhah means "a present," as when Jacob sends a present to Esau; (Gen_32:13) but, in that connection, nasak is not used. It is quite true that the burning of sweet odours was a common enough thing in entertaining guests whom it was desired to honour, but the term neehoheen was not given to the aromatic woods so used. People sometimes, even at present, scent their rooms by burning aromatic woods, but they never in such cases call them incense. But from the fact that the old Greek version and Jerome read qusiav, hostias, the doubt seems forced upon us that the reading here has been altered, and that the true reading was deebheen not neehoheen this is a change that could with difficulty be imagined as occurring accidentally, but readily enough might happen from the desire to defend Daniel from the charge of allowing idolatrous worship to be offered to him. The instance referred to as parallel the homage which Josephus relates Alexander the Great gave to Jaddua is not quite on all fours with the present case. We are, in the first place,expressly told that it was the name" of Jehovah, engraved on the petalon on the front of the priest"s mitre, that Alexander worshipped (prosekunhse to onoma). In the next place, we have no notice of sacrifice or incense being ordered to be offered to the high priest. It is not correct to say that nasak of necessity means "pour out an oblation," to the exclusion of the more general meaning of offer sacrifice. " The corresponding word in Arabic means "to sacrifice" (Behrmann). Behrmann says, in regard to this, truly, "As to Porphyry later, so to the author and to the first readers of this book, it would have seemed indecent if Daniel had allowed himself to be honoured as a god." This would have been true had the author been a contemporary of the Maccabees. The tide of feeling that led Peter to refuse the prostration of Cornelius, and Paul and Barnabas the sacrifices at Lystra, would have prevented any one inventing such a scene. It is perfectly true the worship was probably directed to the Divine Spirit as resident in Daniel, rather than to Daniel himself; few except the lowest and most degraded of heathen worshipped idols in any other way the divine spirit, the deity, was the real object of worship, whose sign they were, and who resided in them. We must bear in mind that Daniel had been brought up in an idolatrous court, perhaps, also, he had to submit, on pain of suffering the fate that befell Paul and Barnabas when they refused the worship of the people of Lystra. We must lay stress on the very different relationship to idolatry and its worship implied in Daniel thus suffering sacrifice and incense to be offered to him, from that subsisting in the time of the Maccabees. No writer of that period would have written a sacred romance in which he represented a servant of God receiving idolatrous honours. The attitude of later Judaism is exemplified by Jephet-ibn-Ali, who says that though "Nebuchadnezzar commanded that sacrifices be brought to him as to a god, he (Daniel) does not say that he brought them to him. Most probably Daniel prohibited him from doing so.
Vers. 46-49.
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The soul in the presence of great mercy.
the king made Daniel a great man" (ver. 48). The revelation of the dream and its meaning was a very large benediction to the king, for it lifted great anxiety from his mind; to Daniel and the three, for it saved their lives. The closing verses of ch. 2. present to us the moral effect of the amazing Divine disclosure.
I THE MORAL ATTITUDE OF THE KING.
1. Entire cessation from self. No trace of that self-consciousness which was so striking a characteristic of the king. Self had become nothing. Self had been swept out of consciousness by the overwhelming benediction which flooded his soul.
2. Gratitude to the human instruments. To Daniel the king gave:
(1) Greatness.
(2) Enrichment.
(3) Power.
(a) The vicegerency of a province Babylon.
(b) The chancellorship of the magi.
To Daniel"s friends, administrative offices under Daniel in his province (see the Chaldee, vers. 48, 49).
3. Homage to the Divine. The ideas of the king were of this kind, that there were many gods, but among them the God of the Hebrews was supreme, through Daniel shone his clear manifestations. Accordingly, to Daniel he offered incense, etc. Distinguish here between the false form and that which was true in spirit. Through the polytheistic cloud the king looked in the direction of the true and eternal Sun God. He did not, could not, rest in mere secondary causes. He attributed the mercy to the Divine cause.
Lessons:
1. Some omit all gratitude to men.
2. Others withhold devout thankfulness to God. Let the noble king noble in all the mist that blinded him in these things be our teacher.
II THE DEMEANOUR OF THE PROPHET.
1. A moderate estimate of self. Even as an instrument, the benediction had not come wholly through him; he was mindful of his companions, the common danger, their sympathy, their united prayers.
2. Gratitude go friendly helpers. Pleads to the king for them.
3. A consciousness of a real greatness that only God could give. "The king made Daniel a great man." We may argue from all we know of the elevation of the prophet"s character that, whilst not ungrateful for the king"s kindness, he estimated that elevation at its true value. He must have known that there was a greatness, not of earth, of the spirit, which only the Lord of spirits could give. Such consciousness quite consistent with humility. "Thy clemency hath made me great. R.
Vers. 46-49.
The kingly worth of a good man discovered.
As surely as God lives, the Author of all real goodness, loyalty shall become, in due time, royalty. Faithful devotion to him shall be honoured in the presence of monarchs and mighty men. The man who bows in lowly homage at the feet of the Eternal shall by-and-by see others at his feet. "Before honour is humility.
I THE PROPHET"S SUCCESS. Daniel had proceeded, with honest fidelity, to declare to the king the truth entrusted to his keeping. He had not flattered Nebuchadnezzar with glittering and delusive hopes. He had held out no prospect that the Chaldean kingdom should be permanent. Nevertheless, the Chaldean king felt that there was an authority and a majesty in the truth, vastly superior to his own. He bowed before it. The previous discovery of the magicians" falseness had prepared his mind to value truth; hence he prostrated himself before the visible representative of heavenly truth, with that abject mode of prostration common in his court. The truth from the prophet"s lips had produced that inward sense of personal littleness which accorded with reality. The homage he rendered to God"s message was, according to the customs of the age, fitting. There was more of kingly nobleness in Daniel than in Nebuchadnezzar; and the monarch, in his way, foresaw the day when the sons of God shall be manifested in royal power. But it was not fitting that the homage due to the Master should be given to the servant; and, though the narrative leaves Daniel silent here, doubtless he disclaimed all right to such adulation, and directed it to be given to the Divine Author of truth. Publicly did the heathen monarch confess that Jehovah was God above all other gods King over all other kings. It was no slight change wrought in the convictions and temper of the monarch, when he thus cast obloquy on Chaldea"s deities, and confessed the power of Israel"s God. This was the success which Daniel had sought.
II THE PROPHET"S REWARD. Although Daniel declines to accept the homage which was due only to the unseen God, he does not fall therefore in the monarch"s esteem: he rises higher still. Then the candid honesty of the man compels him to forego worldly advantage, that he may be loyal to truth and to God. Such a man is worthy of large and implicit trust. The interests of the empire can be entrusted to no better hands. He shall stand next to the king: he shall be king in all but the name! No human sovereign can make Daniel a great man. He was great already, moulded and fashioned into greatness by a Divine hand. Such intrinsic greatness the world could not give nor take away. Outward signs of greatness, however, the king conferred. He gave him riches; he gave him rule; made him prime minister of state. The king had learnt by experience that no expense spent on Daniel had been waste. His nourishment and education of Daniel for three years had proved most remunerative outlay. Amply had he been repaid. And now gratitude and interest alike prompted him to confer all possible power upon this right noble man. Never could the title be better conferred excellent," or "right honourable." He "sat in the gate to direct the administration and to dispense justice. This was the "sublime porte" of Babylon
III THE PROPHET"S SELF-FORGETFUL SPIRIT. He has but one request to make of the king, and this request was not for himself, but for others. Having been highly exalted, be seeks gifts for men. Nowhere does the nobility and magnanimity of the man come more into view than here. His sudden elevation to rank and riches and rule have not spoilt him. In him lurks no ambitious pride. He has no thought of invidious rivalry. He is unwilling to enjoy his honours alone. In that hour of unexpected triumph he does not forget his fellow-captives who had joined their prayers to his in the hour of exigency. It may seem a bold petition: it may imperil his reputation with the king. To ask that the native Chaldeans the officers who had gained illustrious honour by the conquest of Jerusalem should be displaced to make room for three obscure and captive Jews: truly, this was a large request. Does not Daniel jeopardize all his gains by this daring proposal? Come what will, he will serve his nation, he will serve his God.
And if, by sagacious foresight, he can diminish the oppressions of his countrymen, or pave the path for their return to Palestine, he will do it. The sacred fire aglow in his heart is revealed. Self is obliterated. To do good to Jew and Gentile alike this is his sweet ambition! O man, "beloved. of God," thy name shall be embalmed in fragrant remembrance. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain SECT. XI.—DANIEL’S ELEVATION (Chap. Dan_2:46-49)
HOMILETICS
SECT. XI.—DANIEL’S ELEVATION (Chap. Dan_2:46-49)
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The king was convinced that Daniel had given a true description and interpretation of his dream. The truth also which the youthful prophet declared concerning the true God, approved itself to his understanding and conscience, and for a time at least was powerfully felt. Under the power of his convictions he confesses himself a believer in Daniel’s God (Dan_2:47) [79]. This all the more remarkable as the interpretation of his dream seemed opposed to all his worldly projects and ambitious aims. Daniel’s faithfulness in confessing God and His truth before the king is rewarded by his hearing the same confession from the king himself. The result as important to Daniel’s future position and influence, as it was to the interest of God’s truth, honour, and kingdom in Babylon and in the world. The more immediate results were—
[79] “Your God is a God of gods” (Dan_2:47). “God must, by great revelations, lay open His omnipotence and omniscience, and show He is infinitely exalted above the gods and wise men of this world, and above all the world-powers. The wise men of the Chaldean world-power, that is, the so-called magi, maintained that they were the possessors of great wisdom, and such they were indeed celebrated to be, and that they obtained their wisdom from their gods. The Lord must, through great revelations of His omniscience, show that He alone, of all the possessors of knowledge, is the Omniscient, while their knowledge and the knowledge of their gods is nothing. He must lay open to the world-power the whole future, that He may show to it that He knows it all, even to the very minutest events, that all lies like a map before His eyes, and that to Him it is history. For He who fully knows the whole future must also be the same who forms the whole development of the world. Omnipotence cannot be separated from omniscience.”—Caspari, quoted by Keil.
I. Daniel received the highest honour (Dan_2:46). The prostration of the king and oblation presented to Daniel according to Oriental custom. Uncertain whether civil or religious obeisance intended—probably only the former; indicates, however, the proneness of fallen man to idolatry. Nebuchadnezzar ready to worship Daniel as a god, probably from seeing so much of God in him [80]. So the Lycaonians and Melitians in regard to Paul (Act_14:11; Act_14:15; Act_28:6). Nothing said as to what Daniel did on the occasion. Perhaps he did what Peter did in regard to Cornelius in similar circumstances—“Stand up, for I also am a man” (Act_10:25-26); or what the angel did in regard to John when offering similar obeisance—“See thou do it not; for I am of thy brethren the prophets: worship God” (Rev_22:8-9). Those who cordially accept God’s message not slow to honour the messenger. Daniel had honoured God by his faithful testimony before the king; God now honours Daniel by the king’s grateful tribute to himself: “Them that honour me I will honour.”
[80] “Fell upon his face and worshipped Daniel” (Dan_2:46). Dr. Rule thinks that the king believed some god or genius to be present with the interpreter of his dream; and in its honour, or in honour of the God of heaven Himself, without intending to worship His servant, he might have caused the “sweet odours” to be poured out before him.
II. Daniel elevated to a lofty position in the State (Dan_2:48). Made governor of the province of Babylon, and president of the Magian College [81]. The king made Daniel “a great man;” but not so great as God had already made him, both by His grace and gifts. This official elevation of Daniel a wonderful movement in providence on behalf of the Jewish exiles. In accordance with God’s gracious promise regarding them: “I will be to them as a little sanctuary in the countries where they shall come” (Eze_11:16). An important step to their ultimate deliverance. An enlargement also of Daniel’s sphere of usefulness. Found faithful in that which is least, he is now to be entrusted with much. “To him that hath, more shall be given.” His position as president of the “wise men” a precious opportunity for communicating to them a purer doctrine than their own. The light thus graciously made to shine in the darkness, whether or not the darkness comprehended it. Daniel’s place in the king’s gate [82], perhaps as one of his councillors, such as to give him ready access to the king’s person and influence in the king’s councils. Like Joseph, taken as a slave from prison to the right hand of Pharaoh as ruler of Egypt, Daniel is on a similar account taken as a captive exile, and placed next to Nebuchadnezzar over the province of Babylon. “He that humbleth himself shall be exalted.” The elevation of Daniel as well as Joseph the foreshadowing of a still more important one (Php_2:7-10).
[81] “Chief of the governors over all the wise men” (Dan_2:49). “Wise men” (חַכִּימִין, khakkimin), here the general name of the members of the Babylonian or Chaldean priest-caste. So in Isa_44:25; Jer_50:35. The presidents of the particular classes called here סִגְנִין (signin), and the grand president of the entire establishment, רַב סִגְנִין (rab signin). So Daniel is called here. He appears as at the same time invested with important secular power. So Diodorus Siculus speaks of Belesys, who wrested Babylon from the Assyrians, as at once chief president of the priest-caste and governor of Babylon. And according to Jer_39:3; Jer_39:13, the same chief president, called there רַב מָג (rab mag), or chief magus, belonged to the magnates of the kingdom, and was a member of the Council of State, and as such even took the field.—Hengstenberg. According to Kiel, סִגְנִין (signin) is the pural of an Aryan word incorporated into the Hebrew, and denoting “vicegerent “or “prefect.” Hengstenberg remarks that the writer’s exact acquaintance with the Babylonian customs and institutions, as shown in this and other instances, affords no small confirmation of the genuineness of the book. A Jew living in the time of the Maccabees not likely to possess such knowledge.
[82] “Daniel sat in the gate of the king” (Dan_2:49). Gates and gateways of Eastern cities anciently held an important place. Among other purposes, they served as places of public deliberation, administration of justice, and royal audiences (Deu_16:18; Deu_21:19; Deu_25:7; Jos_20:4; Jdg_9:35; Rth_4:1-11; 1Ki_22:10). The gate of a royal residence seems to have been used for similar purposes. Thus Mordecai, like Daniel, sat in the king’s gate as one of the king’s councillors. An existing trace of this use remains in the name given to the Turkish court, the “Porte,” simply signifying the gate, that part of the palace where the court was originally held. Keil on the passage says, “Near the gate,” that is, at the court of the king, the gate or door named for the building (Est_2:19; Est_2:21). According to Gesenius, Daniel was made prefect of the palace. Junius and others think that his place was in the king’s gate, as having the power committed to him of admitting people into the king’s presence.
III. Daniel’s Elevation shared in by his Three Friends (Dan_2:49). At his request they are invested with a charge over the affairs of the province of which he himself was made ruler. Sharers in his prayers, they are made sharers in his promotion. Unlike the chief butler in Egypt, Daniel in his elevation forgat not former friends. So Jesus associates His faithful followers with Himself in His future kingdom. “Ye are they that have continued with me in my temptations, and I appoint unto you a kingdom, even as my Father hath appointed unto me” (Luk_22:29). “Thou hast made us unto our God kings and priests, and we shall reign upon the earth.” “They lived and reigned with Christ a thousand years” (Rev_5:10; Rev_20:4; Rev_20:6). We may notice from the passage—
1. Prayer often the path to promotion. The elevation of Daniel and his three friends the result of their united prayer for divine illumination. Earnest and believing prayer sooner or later turned into thankful praise. “They that sow in tears shall reap in joy.” “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). That God also the hearer of prayer (Psa_65:2).
2. Believers’ trials only temporary. Daniel and his three friends involved in the trouble and dangers of the wise men in Babylon. Their sorrow soon turned into joy. “To the upright there ariseth light in the darkness” (Psa_30:5; Psa_112:4). “Ye fearful saints, fresh courage take,” &c.
3. The troubles of God’s people overruled for good to themselves and others. “Daniel’s captivity and the trouble in which the king’s dream involved him, overruled to his being made ruler over Babylon, and a blessing to his people. Joseph a similar example.” “Ye thought evil against me, but God meant it for good” (Gen_50:20). The comfort of God’s people in affliction and trouble, that “all things work together for good to them that love God, that are the called according to His purpose” (Rom_8:28). The loss of earthly things, as in the case of Saul and his father’s asses, often the gaining of a kingdom.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 fell on his face
fell on his face
This symbolic act showed that the king was honoring Daniel. AT: "lay down with his face on the ground" (See: Symbolic Action)
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an offering be made and that incense be offered up to him
This can be stated in active form. AT: "his servants make an offering and offer up incense to Daniel" (See: Active or Passive)
Truly your God
"It is true that your God"
the God of gods, the Lord of kings
"greater than all the other gods, and King over all other kings"
the one who reveals mysteries
Translate "the one who reveals mysteries" as in Daniel 2:29.
to reveal this mystery
"to reveal the mystery of my dream"
translationWords
king
Nebuchadnezzar
Daniel
honor
sacrifice
incense
God
lord
reveal
mystery
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 2:46 The Aramaic word translated worshiped could also be…
2:46 The Aramaic word translated worshiped could also be translated “paid him homage or honor,” but not necessarily so. Nebuchadnezzar was a pagan; his religion had many gods, and he thought that the spirit of the gods was in Daniel (4:8; cp. 5:11). Regardless, he was recognizing that what Daniel had done was not the result of the ordinary human spirit (cp. Gen 41:38).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.