Then Daniel went to his house and made the thing known to Hananiah, Mishael, and Azariah, his companions: that they would desire mercies of the God of heaven concerning this secret; that Daniel and his companions would not perish with the rest of the wise men of Babylon. Then the secret was revealed to Daniel in a vision of the night. Then Daniel blessed the God of heaven.
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 removes kings, and sets up kings. He gives wisdom to the wise, and knowledge to those who have understanding.
He reveals the deep and secret things. He knows what is in the darkness, and the light dwells with him.
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.”
John Calvin 1540 · Public Domain On vv17, 19, 20, 21, 22, 23 We observe with what object and with what confidence…
We observe with what object and with what confidence Daniel demanded an extension of time. His object was to implore God’s grace. Confidence was also added, since he perceived a double punishment awaiting him, if he disappointed the king; if he had returned the next day without reply, the king would not have been content with an easy death, but would have raged with cruelty against Daniel, in consequence of his deception. Without the slightest doubt, Daniel expected what he obtained — namely, that the king’s dream would be revealed to him. He therefore urges his companions to implore unitedly mercy from God. Daniel had already obtained the singular gift of being an interpreter of dreams, and as. we, have seen, he alone was a Prophet. of God. God was accustomed to manifest his intentions to his Prophets by dreams or visions, (Numbers 12:6,) and Daniel had obtained both. Since Misael, Hananiah, and Azariah were united with him in prayer, we gather that they were not induced by ambition, to desire anything for themselves; for if they had been rivals of Daniel, they could not have prayed in concord with him. They did not pray about their own private concerns, but only for the interpretation of the dream being made known to Daniel. We observe, too, how sincerely they agree in their prayers, how all pride and ambition is laid aside, and without any desire for their own advantage. Besides, it is worthy of notice why they are said to have desired mercy from God Although they, do not hem come into God’s presence as criminals, yet they hoped their request would be graciously granted, and hence the word “mercy” is used. Whenever we fly to God to bring assistance to our necessities, our eyes and all our senses ought always to be turned towards his nlerey, for his more good will reconciles him to us. When it is said, at. the close of the verse, — they should not perish with the rest of the wise men of Babylon, some explain this, as if they had been anxious about the life of the Magi, and wished to snatch them also from death. But although they wished all persons to be safe, clearly enough they here separate themselves from the Magi and Chaldeans; their conduct was far different. It now follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On 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 vv17–23 Dan 2:17 Then Daniel went to his house, and…
Dan 2:17 Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:
Ver. 17. Then Daniel went to his house.] A house then he had, though he had lost house and home for God, and thither he repaireth, as to his oratory, well perfumed with prayers.
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And made the thing known to Hananiah, &c.] That they also might pray, setting sides and shoulders to the work, as countrymen do to the wheel, when the cart is stalled.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv17–23 According to the good hand of his God upon…
According to the good hand of his God upon him, who had shown him favour thus far, and obtained the king’s leave, he went to his house near the palace, that he might seek God in secret for this great thing. For,
1. Their lives were at stake.
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2. It was not a small thing, he was sure, that God was about, wherewith he had troubled the king’s mind in such a manner. Therefore he reinforceth his strength, calling his friends to help him: as prayer in times of danger is the most seasonable and sovereign help so, in a common danger we must call in all the help we can to it.
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 vv17–23 Then Daniel went to his house,.... Which Sanctius thinks…
Then Daniel went to his house,.... Which Sanctius thinks was in the king's palace; very probably it might be near it, somewhere in the city of Babylon; for that it should be twenty miles from that city, as Benjamin of Tudela relates (o), is not likely; since Arioch's orders reached to none but the wise men of Babylon, and where he sought for and found Daniel; hither he went, to be alone, and to seek the Lord in secret:
and made the thing known to Hananiah, Mishael, and Azariah, his companions; who either dwelt in the same house with him, or not far off; whom he sent for and acquainted with all that had passed, both between the king and the wise men, and the consequence of that; and between him and the king, and what promise he had made, relying on his God and theirs.
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(o) Itinerarium, p. 76.
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 vv18, 19, 20, 21, 23 Verse 18. That they would desire mercies] For this…
Verse 18. That they would desire mercies] For this Daniel had requested a little time; and doubtless both he and his three companions prayed incessantly till God gave the wished for revelation; but whether it was given that same sight, we do not know.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17, 19 Dan 2:17-18. Then Daniel went to his house —…
Dan 2:17-18. Then Daniel went to his house — Which, it seems, was near the palace, that he might there be alone with his God; for from him alone, who is the Father of lights, he expected this important discovery. Nor did he only pray for it himself, but engaged his companions also to unite their supplications to his. That they would desire mercies — Chaldee, למבעא ורחמין, et misericordiam petendam esse, that mercy must be asked, of the God of heaven — In applying to God for any blessing, all our dependance must be on his mercy and compassion, for we can expect nothing by way of recompense for our merits. Concerning this secret — Namely, that it might be discovered unto them. Observe, reader, whatever is the matter of our care, or occasions us trouble or fear, we must spread before God in prayer; for God gives us leave to be humbly free with him, and in prayer to enter into the detail of our wants and burdens. The danger here equally threatened Daniel and his friends, and therefore it was fit they should all join in prayer for the averting of it. And here we see the power and efficacy of united addresses to Heaven, and the important benefits which the fervent prayers of a few holy men may sometimes bring down upon a multitude. Daniel’s prudence, and his piety, with that of his friends, were the means of saving the lives of all the wise men of Babylon!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv17–23 Then Daniel went to his house - It is…
Then Daniel went to his house - It is quite evident that he had obtained the object of his request, though this is not expressly mentioned. The king was undoubtedly, for the reasons above stated, willing that he should have a fair opportunity to try his skill in disclosing the mysterious secret.
And made the thing known to Hananiah ... - Made the whole matter known - the perplexity respecting the dream; the failure of the Chaldeans to interpret it; the decree; and his own petition to the king. They had a common interest in knowing it, as their lives were all endangered.
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 vv18–21 Secret. Literally, "sacrament." Greek: "mystery," which seems to be…
Secret. Literally, "sacrament." Greek: "mystery," which seems to be derived from (Calmet) mosthor, "a secret." (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv17–23 Here appears the reason why Daniel sought "time" (Dan…
Here appears the reason why Daniel sought "time" (Dan 2:16), namely he wished to engage his friends to join him in prayer to God to reveal the dream to him.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv17, 20 17-19. Daniel joining in prayer with his companions to…
17-19. Daniel joining in prayer with his companions to the one God, whose knowledge and power extend everywhere — the God of heaven (Gen_24:7), who can alone reveal secrets (Amo_3:7; Deu_29:29) — has the mystery opened to him in a dream or night vision. (Compare Dan_2:28.) Thomson says, “This is the first record of concerted prayer” (Mat_18:19). He regards this prayer as intercessory, being offered for the deliverance of the other wise men as well as for themselves. (See Dan_2:29.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17–23 17–19. In answer to the supplication of Daniel and…
17–19. In answer to the supplication of Daniel and his three friends, the secret of Nebuchadnezzar’s dream is revealed to him in a dream.
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 vv18–23 (18) The God of heaven.—We meet with this title…
(18) The God of heaven.—We meet with this title of Almighty God for the first time in Gen_24:7. After the Captivity, it frequently designates the true God as contrasted with the heathen gods. (See Ezr_1:2, Neh_1:5, Psa_136:26.) It is used by Daniel in this sense in this verse.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv17–23 Then Daniel went to his house, and made the…
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions. There is nothing in the versions that calls for remark here, save that the Septuagint seems to have had lko, "all," or some such word, instead of mill"tha. Alter having got his petition granted, to all appearance easily, Daniel now proceeds to his own house. As during the period of their education the four friends had formed one "mess" in the hall of Nebuchadnezzar, and it is probable had one table set apart to them, so when in college if we may use the phrase they occupied one apartment or set of apartments. Their life in thematter of food was simple and abstemious, and it is little likely that they would require extensive accommodation. Having got the reprieve he had petitioned for, Daniel now informs his friends of it. We have assumed that the news of the royal decree had reached the college where, among other students and soothsayers of as yet lesser grade, Daniel and his friends abode; in that case, he would merely have to inform them how he had sped with Arioch. and how he had further presented a petition to the king tbr a time to be set when he should answer the king"s request, and how he got what he desired. It may, however, have been that Daniel had alone heard the dreadful news, and then acted so that his companions heard only of the threatened disaster when they heard of the mode of escape. It is to be observed, in passing, that the names of the friends are given in the Hebrew, not in the Babylonian form. Alone with each other, we may imagine they used the old Hebrew names of their childhood. Now especially would the sacred tongue be present to their lips and their thoughts when the cloud of a great danger hung over them. It was as Jews, members of the holy people, that they could appeal for help and deliverance to Jehovah the God of Israel.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv18–20 That they would desire mercies of the God of…
Dan_2:18
That they would desire mercies of the God of Heaven.
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Companions in Prayer
Daniel and his companions were all equally concerned, every man of them for his life, and therefore ought everyone to pray; but, being companions in every other respect, it became them also to keep company in prayer. The necessity was urgent. In the land of Judah they might have gone up together to the house of God, and sought counsel of the Lord by Urim and Thummim. There they would have had the assistance of the priest, but here there was no priest and no oracle. Prayer, without ceremonial, was all that could be presented at the mercy seat, but it was quite enough. Time had come for the people of God to learn that the Mosaic ceremonial was not only interrupted for seventy years, but that, after frequent interruptions and woeful desecrations, even at Jerusalem, it was soon to pass away. A little party of faithful persons already proved that not in Jerusalem only, but even in a strange land, God could be worshipped in spirit and in truth; that prayer, more fragrant than the purest incense, would rise acceptable to God, without priest, or thurible, or altar; that, just as Jonah sent up his cry out of the depths of the sea, and gained an instant hearing, so at any time, and at any place, the poor man might cry, and God would hear him, and send present help for his necessity. Thus did Divine Providence prepare the way for a higher dispensation, when that meeting for prayer in the house of Daniel should be followed by many other such gatherings of the people of God in the lands of their dispersion. So was prayer made for imprisoned Peter by brethren assembled in the house of Mark. So did Roman Christians resort to the Catacombs, and Italian Christians to the Alpine valleys, and good men of every land to secret chambers. Daniel, be it noted, began his public life with prayer, and hence it came to pass that, as was said of the prophet Samuel, not a word of his ever fell to the ground. (W. H. Rule, D.D.)
Affliction Teaches Men to Pray
It was his yoke in his youth that first taught Daniel to pray. And Babylon taught Daniel and his three friends all to pray, and to pray together in their chamber, as we read. To be arrested in their fathers houses by Nebuchadnezzars soldiers; to have Babylonian chains put on their hands and their feet; to see the towers of Zion for the last time; to be asked to sing some of the songs of Zion to amuse their masters as they toiled over the Assyrian sands--you would have been experts yourselves in a school of prayer like that. You would have held little prayer meetings yourselves with your class-fellows and your companions, if you had come through half that Daniel and his three companions came through. It is because you are not being emptied from vessel to vessel all the week that we never see you on Tuesday night. Jeremiah, a great authority on why some men pray, and why other men never pray, has this about you in his book: Moab hath been at his ease from his youth up; he hath settled on his lees; he hath not been emptied from vessel to vessel; neither hath he gone into captivity; and, therefore, his taste remaineth in him, and his scent is not changed. The Cumulative
Power of Prayer
Manton says: Single prayers are like the single hairs of Samson; but the prayers of the congregation are like the whole of his bushy locks, wherein his strength lay. Therefore, you should, in Tertullians phrase, quasi manu facta, with a holy conspiracy, besiege Heaven, and force out a blessing for your pastors.
The Advantages of United Prayer
I often think of the negro woman who was once asked by the governor of Surinam why she and her fellows always prayed together. Could not they do it each one for himself? He happened to be standing at the time before a coal fire, and the woman answered: Dear sir, separate these coals from each other, and the fire will go out; but see how brisk the flame when they burn together. (Expository Times.)
Prayer Cultures Character
We may learn from this passage one principal means of Daniels excellence. Daniel was a great character: one of those illustrious men whom God raises up in His church, at distant intervals, when He has great works to accomplish. The excellencies of such men are the gift of God. Yet, while gifts, they are generally nourished to their perfection by appropriate culture; and it is of importance for all men to mark and consider the influence under which such characters were reared. Now there can be no doubt that Daniels prayerfulness, his habits of regular and frequent correspondence with God, had the greatest effect in fostering the excellencies of his character. Prayer did not give him his great intellect, for that was created with him; but prayer gave him wisdom, and self-denial, and fortitude, and true independence. We would, therefore, recommend prayer to all, and especially to the young, as a means of purifying, and elevating, and perfecting the character. It does this in a twofold way. It brings down the sanctifying influences of the Spirit into the mind. Frequent intercourse with God transforms the soul into His likeness. It fills the mind with a holy reverence that casteth out the fear of man. It begets confidence in all the Divine managements, which raises the soul above the fear of danger. It begets a sense of His favour, that sweetens the soul and keeps it in a healthful frame. All the great men of the church--prophets, reformers, martyrs--were brought up in the school of prayer. (William White.)
Nebuchadnezzars Dream
I. IN EVERY DIFFICULTY WE SHOULD APPEAL TO GOD. Very serious was the position in which Daniel and his friends were placed, as well as the native wise men of Babylon. The demand of the king was altogether unreasonable. Only a despot could have made such a demand, and issued such a sentence because of the non-accomplishment of his will. By any human power the thing wanted was impossible of attainment; but Daniel knew where to find help. Full often had he and his companions repaired to the throne of grace; and it was easy for them, with full confidence in the Almighty arm, to visit that throne in the day of their distress.
II. AND SINCE CHRIST JESUS IS TO REIGN OVER ALL, SHOULD WE NOT SEEK TO HAVE HIM AS OUR FRIEND? If we knew that some great earthly ruler was certain soon to be put in rightful possession of the kingdom in which we dwell, and if we had the means to acquire his favour, so that when his throne was erected amongst us, we should be his prime favourites, and during his life enjoy great riches and influence under him, I daresay we would earnestly employ these means to secure such a happy result. But Christs Kingdom is not for a lifetime merely, but for ever. Of His government there shall be no end. His friends are all to he raised to regal eminence and power, and their glory shall never fade away; but His foes shall be driven from His presence, and reap eternally the just recompense of their rebellion. Is it not, then, worth while to cast aside everything that would hinder us from securing the favour of this King, immortal and eternal--nay, to sacrifice even our earthly life, rather than not make certain of His friendship? (Original Secession Magazine.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v19 SECT. VI.—THE THANKSGIVING (Chap. Dan_2:19-23)
HOMILETICS
SECT. VI.—THE THANKSGIVING (Chap. Dan_2:19-23)
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The part of faith not only to pray but to look out for an answer. Daniel prayed in the firm expectation that, if for God’s glory, an answer would be granted. When the answer was given in the vision vouchsafed to him, he was in no doubt about its being such. The vision carried with it the proof of its divine origin. Revelations from God bear their evidence in their own bosom. No need for Daniel to wait till the king identifies his dream. Daniel therefore at once gives thanks and blesses the God of heaven. The text exhibits him at seventeen or eighteen years of age as a beautiful example of elevated piety and devotion, worthy of the mention made of him by the prophet Ezekiel some years afterwards.
In Daniel’s thanksgiving we have—
I. The Object of it. This is God, viewed under two aspects.
1. “The God of heaven” (Dan_2:19). All blessings received to be traced immediately to God. The title indicates
(1.) His unity. The one God in contrast with the “gods many “of the heathen. The only God known in heaven, though mysteriously subsisting in a Trinity of persons.
(2.) His supremacy. Heavenly powers and heavenly bodies worshipped by the heathen. Israel’s God the God of them all. All in heaven as well as on earth subject to Him as His creatures. Daniel’s God not the sun nor the firmament, but He that made both.
(3.) His majesty. Heaven His throne, the earth His footstool. Nations and their sovereigns as nothing before Him. This not to be forgotten in our approaches to Him. Prayer to be addressed to Him as “Our Father, who art in heaven.”
(4.) His holiness. Heaven conceived of as the place of purity, untainted by sin. The abode only of pure and holy beings. That holy heaven the place of God’s throne and special residence.
(5.) The source and centre of happiness. Heaven the place of blessedness. It is God that makes it such. The “God of heaven” makes heaven what it is. A heaven without God no heaven to holy creatures: “Whom have I in heaven but Thee?”
2. “The God of his fathers” (Dan_2:23). The God known, served, and trusted in by his fathers, from Abraham downwards. A special mercy when the “God of heaven” is also the God of our fathers. Daniel recognises the privilege of having godly, praying ancestors. Answers to prayer and blessings in general to be then viewed in connection with such ancestry. The prayers of godly parents often answered in the blessings bestowed upon their children after them. Children often blessed for the sake of godly forefathers. The prayers of the righteous their children’s best inheritance. A special reason as well as encouragement to pray to Him who has been the God of our fathers. “Our fathers trusted in Thee and were delivered,” a scriptural and powerful plea in prayer. The God of our fathers likely to be our God too. The promise that comforted Jacob’s sorrowful heart on his way to Padanaram (Gen_28:13-15). What God was to our fathers He will be to us, if we take Him and trust Him as our God. “I am the Lord; I change not.” The text a powerful argument with parents to make God in Christ their God, so as to hand down the blessing to their children and children’s children after them.
II. The Subject of the thanksgiving. The special subject is the answer to prayer vouchsafed. “Who hast given me wisdom,” &c. (Dan_2:23). The very thing that Daniel and his friends had asked had been granted—wisdom and power to interpret the king’s dream, and so to save the lives of others as well as themselves, as well as to relieve the king’s agitation. The thing granted in answer to prayer often the very thing asked. Examples, Eliezer, Hannah, Elijah, Nehemiah. Faith receives either the very thing asked or something better. With thanks for the special blessing vouchsafed, Daniel connects blessing and praise.
1. For what God is.
(1.) Wise. “Wisdom and might are His” (Dan_2:20). Divine wisdom seen in the manner in which all things have been created and in which all things are governed; in the plan of the universe and the means for carrying that plan out. Especially seen in the redemption of fallen mankind by the incarnation and mediatorial work of His own Son. God the only wise. His wisdom contrasted with the pretended wisdom of the wise men of Babylon. That wisdom revealed in part in the king’s dream.
(2.) Mighty. “Might” as well as wisdom His. Has power to execute what His wisdom plans. Power as well as wisdom necessary to the government as well as the creation of the universe, and of every, even the smallest portion of it. One object of the king’s dream to exhibit the power of God, in opposition to the gods of the heathen and the rulers of the world. Constant reference to this contrast in the descriptions of Jehovah in this book. “It is He, not as the Chaldean kings in their pride fondly imagined, human power, that bestows kingdoms, sets up kings and casts them down, and that changes times.” The author of those great changes in the kingdoms of the world which Daniel announced in the interpretation of the king’s dream.
(3.) Omniscient. “Knoweth what is in darkness,” &c. (Dan_2:22). Able to “reveal the deep and secret things,” which the wise men of Babylon, with all their pretension, were unable to do, or their gods to do for them. All things naked and open before Him. No darkness or shadow of death where men may hide themselves from His sight. Hell and the invisible world without a covering before Him. The future as the present within His ken. Sees the end from the beginning. “Known unto Him all His works from the beginning of the world.” All history, including the lives and doings of the humblest of His creatures, only the development of His plan formed before the foundation of the world. No mysteries with God. The web of the universe, with its endlessly varied pattern, all before His all-seeing and all-contriving mind from the beginning, and that without any prejudice to the free agency of His intelligent creatures.
DANIEL EXHIBITED IN THE TEXT AS AN EXAMPLE OF THANKSGIVING
“Then Daniel blessed the God of heaven” (Dan_2:19).
Mercies in general, and answers to prayer in particular, call for due acknowledgment. Favours demand returns. A thankless heart a graceless one. “Neither were they thankful,” among the marks of man’s apostasy from God. Of the ten cleansed lepers, only one “returned to give glory to God.” Not much prayer in the world, still less of thanksgiving. A gracious soul not only prays but praises, especially when prayer has been heard and answered. Thanksgiving for answers to prayer doubles the blessing. “More blessed to give than to receive.” Thanksgiving both God’s right and man’s happiness. The want of it a wrong both against God and ourselves. To give thanks not only right and “comely,” but “pleasant,”—pleasant both to God and man. The ungodly man prays at times in a way; the godly both prays and gives thanks. Prayer made in hell, though in vain; thanksgiving and praise the employment of heaven.
Daniel’s thanksgiving was—
(1.) Prompt. Followed immediately on the bestowment of the blessing. “Then Daniel blessed the God of heaven.” Thanks delayed lose half their value. He gives twice who gives quickly. Christ gave thanks even before the answer to His prayer was actually given, though anticipated (Joh_11:41).
(2.) Hearty. Indicated by the language and enlargement on the subject. Heartless thanks not real ones. The thankful leper fell down on his face on giving thanks to Jesus, a thing more like a person asking for a favour than giving thanks for one. Daniel as hearty in his thanks as he had been in his prayers. “I thank thee, O God of my fathers.” So the Psalmist: “I will praise thee, O Lord my God, with all my heart; for great has been Thy mercy toward me” (Psa_86:12-13).
(3.) Full. Daniel copious in his thanksgiving, as in his prayer (ch. 9.). Anxious to omit nothing in describing the blessing received. When God is not stinted in His gifts, we should not be stinted in our thanksgiving.
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.
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 vv17, 19, 21, 23 his house
his house
This is referring to Daniel's house.
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what had happened
"about the king's decree"
He urged them to seek mercy
"He begged them to pray for mercy"
so that he and they might not be killed
This can be stated in active form. AT: "so that the king would not kill them" or "so that the king's bodyguard would not kill them" (See: Active or Passive)
translationWords
Daniel
Hananiah
Mishael
Azariah
mercy
God
heaven
mystery
Babylon
wise
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv17, 18, 20, 21 2:17-23 With faith and wisdom, Daniel prayed for God’s…
2:17-23 With faith and wisdom, Daniel prayed for God’s intervention (cp. Phil 4:6). When God answered his prayer, Daniel praised God for giving him wisdom and knowledge (Dan 2:20-21). The God of heaven produced the dream and its meaning, demonstrating his supremacy over all other gods, including the gods of Babylon.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.