Daniel 2:16

Dan 2:16 Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.

Ver. 16. Then Daniel … desired the king to give him time.] Not to study or deliberate, but to pray with fervency and perseverance, which is the best help to find out secrets. {Jer 33:3}

And that he would show the king the interpretation.] Beatus, ait Plato, qui etiam in senectute veritatem consequitur, He is happy who findeth out the truth, though it be long first, saith Plato.

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.

2:16 The fact that Daniel could go at once to see the king shows his authority and influence. Daniel demonstrated his wisdom and excellent protocol at the royal court by using gentle words to turn away anger (cp. Prov 15:1).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Daniel went in--perhaps not in person, but by the mediation of some courtier who had access to the king. His first direct interview seems to have been Dan 2:25 [BARNES].

time--The king granted "time" to Daniel, though he would not do so to the Chaldeans because they betrayed their lying purpose by requiring him to tell the dream, which Daniel did not. Providence doubtless influenced his mind, already favorable (Dan 1:19-20), to show special favor to Daniel.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. That he would give him time] That is, that he might seek unto God for a revelation of the thing. The Chaldeans dared not even to promise this; they would only pledge themselves for the interpretation, provided the king would furnish the dream. Daniel engages both to find the lost dream, and to give the proper interpretation.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

This verse contains nothing new, unless we must notice what is not expressed, namely, that the prefect was not entirely without fear in giving Daniel an introduction to the king. For he knew the Icing to be very angry, and himself under serious displeasure, for not immediately executing the edict. But, as we have already said, God had taken Daniel into his confidence, and so bends and tames the mind of the prefect, that he no longer hesitates to introduce Daniel to the king. Another point is also gathered from the context, namely, Daniel’s obtaining his request; for it is said, he returned home, doubtless, because he obtained a single day from the king with the view of satisfying his demands on the next day. And yet it is surprising that this favor was granted, since the king wished the dream narrated to him immediately. Although Daniel does not here relate the reasons which he used with the king, yet most probably he confessed what we shall afterwards observe in its own place, namely, that he was not endued with sufficient intelligence to expound the dream, but hoping in God’s kindness, he would return next day with a new revelation. Otherwise the king would never have permitted this, if Daniel had petitioned doubtfully; or if he had not borne witness to his hopes of some, secret revelation from God, he would have been rejected immediately, and would have provoked still further the anger of the king. The Hebrews very commonly mention afterwards, in the context, whatever they omit in its proper place. So when he modestly confesses his inability to satisfy the king, till he has received from the Lord a faithful message, the king grants him the required time, as we shall see; more clearly afterwards. It 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.

(16) Daniel went in.—Two characteristics of the prophet strike us, which distinguish the one who trusts in God’s help from those who relied entirely upon their secular wisdom. (1) The courage of Daniel, which led him to venture into the king’s presence upon a humane errand. (2) His humility, in asking the king to give him time. The wise men regarded the whole matter as an impossibility, and treated it as such, not even asking for any extension of time. But the faith of Daniel inspired him with this courageous humility, and was amply rewarded.

We are not told in so many words that this extension of time was granted, or that Daniel undertook to show more than the interpretation of the dream. A true account of what happened can only be gathered by reading Dan_2:18; Dan_2:28 by the side of this verse. It should be remembered that many narratives of scripture are related in a very condensed form, fuller details being added afterwards. (See Dan_2:24, Note.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. give him time] or (R.V.) appoint him a time.

and that he would shew] that he might (R.V. marg.) declare. Daniel only asked for time; and such a request would be the more readily granted, as Nebuchadnezzar had already (Dan_1:20) been favourably impressed by his superior skill.

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.

Then Daniel went in,.... Or "went up" (n); to the king's palace, which might be built on an eminence; or into his chamber, where he probably was; or in some upper room, very likely introduced by Arioch; and which was a bold and daring action in them both: in Arioch, to cease from doing his orders, and entering into the king's presence before he had; and in Daniel, to appear before him, having the name of a wise man, when the king was in such a fury; all which was owing to the providence of God, that wrought upon the heart of Arioch, to listen to what Daniel said, and inspired them both with courage to go in to the king:

and desired of the king that he would give him time; not two or three days, but only that night, till morning, as Saadiah observes; and this with a view not to read books, or study any art; or, by reasoning with himself, or conversation with others, to get knowledge; but to pray to God:

and that he would show the king the interpretation; that is, of his dream, and the dream itself; being persuaded in his own mind that God would hear his prayers, and make it known to him. The king granted him his request, though he upbraided the wise men of their design to gain time; but perhaps, upon the sight of Daniel, he remembered him again, and how superior in wisdom he was to all his magicians and wise men; and besides, Daniel gave him hope, yea, assurance, of showing his dream, and the interpretation of it, which his mind was very eager after; but chiefly this subsiding of his wrath, and his indulging Daniel in his request, were owing to the overruling providence of God.

(n) "ascendit", Gejerus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Then Daniel went in ... - Either by himself, or through the medium of some friend. Perhaps all that is meant is not that he actually went into the presence of the monarch, but that he went into the palace, and through the interposition of some high officer of court who had access to the sovereign, desired of him that he would give him time, and that he would make it known. It would rather appear, from Dan 2:24-25, that the first direct audience which he had with the king was after the thing was made known to him in a night vision, and it would scarcely accord with established Oriental usages that he should go immediately and unceremoniously into the royal presence. A petition, presented through some one who had access to the king, would meet all the circumstances of the case.

That he would give him time - He did not specify “why” he desired time, though the reason why he did it is plain enough. He wished to lay the matter before God, and to engage his friends in earnest prayer that the dream and the interpretation might be made known to him. This request was granted to him. It may seem remarkable, as no time was allowed to the Chaldeans that they might make inquiry Dan 2:8, that such a favor should have been granted to Daniel, especially after the execution of the sentence had been commenced; but we are to remember

(1) that the king would recollect the favor which he had already shown Daniel on good grounds, and the fact that he regarded him as endowed with great wisdom, Dan 1:19-20.

(2) Daniel did not ask, as the Chaldeans did, that the king should tell the dream before he undertook to explain it, but he proposed evidently to unfold the whole matter.

(3) It could not but occur to the king that Daniel had not yet been consulted, and that it was but reasonable that he should have a fair trial now, since it appeared that he was involved in the general sentence.

(4) The anxiety of the king to understand the dream was so great that he was willing to grasp at “any” hope in order that his perplexities might be relieved; and

(5) It is not improper to suppose that there may have been a Divine influence on the mind of this monarch, making’ him willing to do so simple an act of justice as this, in order that it might be seen and acknowledged that the hand of God was in the whole matter.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Declare the dream. (Haydock) --- The Chaldeans had promised only to explain it, and the king knew the superior merit of Daniel. (Chap. i. 19.) (Calmet)

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).

There are four things here very strange and wonderful.

1. That Arioch, instead of executing the king’s decree speedily, should make this stop.

2. That he should dare to see the king’s face when he was so wroth, instead of doing what his commission tied him to.

3. That Daniel should have the boldness to go in to the king when he was in his fury.

4. That he should desire time and obtain it of the king, who had denied the same thing to the wise men. To which we answer, The signal hand of God was in all this.

2. In particular, Daniel was in great esteem with the king above all the wise men, Dan 1:19,20 3.

3. He gave both Arioch and the king hopes he would show and interpret the king’s dream.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Then Daniel went in, and desired of the king that he would give him time, and that he would show the king the interpretation. The version of Theodotion omits all mention of Daniel"s going into the palace, "And Daniel petitioned the king that he should give him time, and he would tell his interpretation to the king." The rendering of the Peshitta agrees with this, "And Daniel petitioned the king for time, and he would show the interpretation to the king." The version of the Septuagint is longer, "And Daniel went in quickly to the king, and petitioned that time should be given him from the king, and he would show all things to the king." Jerome gives a rendering of the Massoretic text in Latin condensation. The question of reading here is of some importance in the light of the apparent contradiction implied in the twenty-fifth verse. There Arioch declares that he "had found a man of the captives of Judah, that will make known unto the king the interpretation as if Nebuchadnezzar had never seen him before, whereas, if the Massoretic recension is correct, Nebuchadnezzar had seen Daniel but a little while before. According to the reading of Theodotion and the Peshitta, Daniel pet:tinned the king for time, but that petition does not imply necessarily that he was admitted into the king"s presence; the petition would pass through court officials, and reach the king in due course. We may note the ease with which he granted this request, and look upon it as confirmatory of our notion that the king, now that his rage had gone down, repented of his harsh decree, and was hoping against hope that the catastrophe would be averted. The only other explanation that would save the authenticity of both passages is that Daniel"s entrance into the palace and his petition to the king happened without Arioch being aware. The most natural explanation of Arioch"s conduct in post-poning the execution of the royal decree is that the postponement was during the interval the petition for time was being presented, but still not decided on. This seems not unlikely. Of course, it is always open to us to declare the verses from this to the twenty-fourth inclusive an interpolation; Daniel has suffered so much from this, that an additional case has no prima facie probability against it. Moreover, the prayer or hymn has strong resemblance to the prayer of Azarias, which is acknowledged to be an interpolation. Still, one ought to be slow to cut a knot in this way, unless there is some clear ground of suspicion. It may be observed also that the Massoretic text does not necessarily assert entrance into the palace or into the king"s presence. Certainly ( alal) means "entered," and in the connection this would suggest the palace as the place entered, but it may have been the house of Arioch, though this is not likely. We have no means of knowing whether any others of those implicated in the sentence of the king petitioned also for time. Not impossibly they did. The king, who was so suspicious that the wise men wished to delay till the auspicious time was passed, is willing to grant time when it is asked. This is explicable on the idea that Nebuchadnezzar was anxious to be delivered from the horrible slaughter which his decree involved. Another thing to be observed is that in the Massoretic text, Theodotion, and the Peshitta, there is no word of the dream being told. Of course, this interpretation implied a knowledge of the dream also, but it would appear to be another evidence that the king was relenting, when a petition that omitted the crucial point of the question between him and the wise men should be granted without difficulty. We are not told the amount of time requested, the word used, mz (zeman), is, "a fixed time," from mz, "to determine." It occurs again frequently in Daniel, as in ver. 21. It is generally of a fixed point of time, but sometimes, as Dan_7:12, their lives were prolonged for a season (mz) There being only one instance among the other passages where this word occurs, in which it means a space of time, we are inclined to think that here Daniel petitioned that a time be appointed him when he too should have an audience of the king in regard to the matter of the dream, as the other wise men had. There certainly is implied a space of time in this request. The space must have involved at least twenty-four hours, as the matter is revealed to Daniel in "a night vision." It is unlikely it would be much longer, for fear the planetary collocation would change certainly not more than a week. Tertullian ("Adv. Psychicos," 7) says, "Daniel Deo fidens spatium tridui poslulat. " We learn from what follows that Daniel acted tamely from his general faith in God, and was confident that God would not suffer his saints to be destroyed causelessly, it is noted by Calvin that Daniel (lees not tell the king the reasons of his confidence. A falsarius would have taken the opportunity of making Daniel declare his confidence in the God of heaven from the very first. The real Daniel acts as any wise saint would do, confident that God would do justly, hopeful that he would reveal to him the secret, yet too careful of the honour of Jehovah to put it in pledge; he knew God could and would defend his own honour, and his plan might not involve the saving of their lives.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

entered and requested [as translated,] entered and requested.

be given him [as translated,] be given him.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.