Daniel 2:17

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.

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.

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.

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.

[Daniel 2:17] Edayin Daniel l'vaiteh azal (אֱדַיִן דָּנִיֵּאל לְבַיְתֵהּ אֲזַל - Then Daniel went to his house): [He went directly home] in order not to be occupied with any other matter, [but rather] to be secluded (l'hitboded - לְהִתְבּוֹדֵד) with his companions [to focus solely on this issue].

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.

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.

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.

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.

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.

(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.

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.

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.

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.

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.

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.

his house

This is referring to Daniel's house.

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.