Daniel 2:22

Dan 2:22 He revealeth the deep and secret things: he knoweth what [is] in the darkness, and the light dwelleth with him.

Ver. 22. He revealeth the deep and secret things.] Daniel hath never done, but is incessant and unsatisfiable in praising God; and although there was haste of answering the king’s expectation, yet he shall stay till God have his due.

He knoweth what is in the dark.] See Psa 139:12.

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.

[Daniel 2:22] Hu (הוּא - He): [He] reveals deep (ʿammiqata - עַמִּיקָתָא) and hidden (umesatt'rata - וּמְסַתְּרָתָא) things that man cannot know, when His servants implore Him – like me, [for] He revealed to me the secret of the dream.

[Daniel 2:22] Yadaʿ mah vachashokha (יָדַע מָה בַחֲשׁוֹכָא - He knows what is in the darkness): The opposite of man [who does not fully know what is hidden in darkness/potentiality]. And according to my opinion, the meaning is: What has the potential/power (b'choach - בְּכֹחַ) to come into being. Similar to [Job 28:11]: “and hidden things (v'taʿalumah - וְתַעֲלֻמָה) He brings forth to light (yotzi or - יוֹצִיא אוֹר)”....

And the meaning of “And light (un'hora - וּנְהוֹרָא) dwells (sh're - שְׁרֵא) with Him”: Everything is before Him as if [already] done/actualized (k'maʿaseh - כְּמַעֲשֶׂה)....

And the word sh're (שְׁרֵא - dwells) is like [the Hebrew] choneh (חוֹנֶה - dwells/encamps)....

And [the word] n'hora (נְהוֹרָא - light) is like [the Hebrew word in Job 3:4]: “and let no light (n'harah - נְהָרָה) shine upon it”. And similarly [related conceptually or etymologically is the word] ha-minharot (הַמִּנְהָרוֹת - the tunnels/burrows) [Judges 6:2].

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.

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. Text via Bolls.life.

revealeth-- (Job 12:22). So spiritually (Eph 1:17-18).

knoweth what is in . . . darkness-- (Psa 139:11-12; Heb 4:13).

light . . . him-- (Jam 1:17; Jo1 1:4). Apocalypse (or "revelation") signifies a divine, prophecy a human, activity. Compare Co1 14:6, where the two are distinguished. The prophet is connected with the outer world, addressing to the congregation the words with which the Spirit of God supplies him; he speaks in the Spirit, but the apocalyptic seer is in the Spirit in his whole person (Rev 1:10; Rev 4:2). The form of the apocalyptic revelation (the very term meaning that the veil that hides the invisible world is taken off) is subjectively either the dream, or, higher, the vision. The interpretation of Nebuchadnezzar's dream was a preparatory education to Daniel himself. By gradual steps, each revelation preparing him for the succeeding one, God fitted him for disclosures becoming more and more special. In the second and fourth chapters he is but an interpreter of Nebuchadnezzar's dreams; then he has a dream himself, but it is only a vision in a dream of the night (Dan 7:1-2); then follows a vision in a waking state (Dan 8:1-3); lastly, in the two final revelations (Dan 9:20; Dan 10:4-5) the ecstatic state is no longer needed. The progression in the form answers to the progression in the contents of his prophecy; at first general outlines, and these afterwards filled up with minute chronological and historical details, such as are not found in the Revelation of John, though, as became the New Testament, the form of revelation is the highest, namely, clear waking visions [AUBERLEN].

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

He pursues the same sentiment, and confirms it, — that all mortals receive from God’s Spirit whatever intelligence and light they enjoy; but he proceeds a step further in this verse than in the last. He had said generally, that, men receive wisdom and understanding by God’s good will; but here he speaks specially; for when a man’s understanding is rare and unusual, there God’s gift shines forth more clearly; as if he had said — God not only distributes to every one according to the measure of his own liberality, whatever acuteness and ingenuity they possess, but he adorns some with such intelligence that they appear as his interpreters. He speaks, therefore, here, specially of the gift of prophecy; as if he had said, God’s goodness is conspicuous, not only in the ordinary prudence of mankind, for no one is so made as to be unable to discover between justice and injustice, and to form some plan for regulating his life; but in Prophets there is something extraordinary, which renders God’s wisdom more surprising. Whence, then, do Prophets obtain the power of prophesying concerning hidden events, and penetrating above the heavens, and surpassing all bounds? Is this common to all men? Surely this far exceeds the ordinary ability of man, while the Prophet here teaches that; God’s beneficence and power deserve more praise, because he reveals hidden and secret things; and in this sense he adds — light dwells with God; as if he had said, — God differs very much from us, since we are involved in many clouds and mists; but to God all things are clear; he has no occasion to hesitate, or inquire, and has no need to be hindered through ignorance. Now, we fully understand the Prophet’s meaning.

Let us learn from this passage to attribute to God that praise which the greater part of the world claims to itself with sacrilegious audacity, though God shews it to belong to himself. Whatever understanding or judgment we may possess, we should remember that it was first received from God. Hence, also, if we have but a small portion of common sense, we are still equally indebted to God, for we should be like stocks or stones unless by his secret instinct he endued us with understanding. But if any one excels others, and obtains the admiration of all men, he ought still modestly to submit himself to God, and acknowledge himself the more bound to him, because he has received more than others. For who knows himself fully but God? The more, therefore, he excels in understanding, the more he will lay aside all claims of his own, and extol the beneficence of God. Thirdly, let, us learn that the understanding of spiritual things is a rare and singular gift of the Holy Spirit, in which God’s power shines forth conspicuously. Let us guard against that diabolical pride by which we see almost; the whole world to be swollen and intoxicated. And in this respect we should chiefly glorify God, as he has not, only adorned us with ordinary foresight, enabling us to discern between good and evil, but raised us above the ordinary level of human nature, and so enlightened us that we can understand things far exceeding our capacities. When Daniel pronounces light to be with God, we must supply a tacit antithesis; since he indicates, as I have already said, that men are surrounded by thick darkness, and grope about in obscurity. The habitation of men is here obliquely contrasted with the sanctuary of God; as if the Prophet had said, there is no pure and perfect light but in God alone. Hence, when we remain in our natural state, we must necessarily wander in darkness, or at least be obscured by many clouds. These words naturally lead us not to rest satisfied in our own position, but to seek from God that light in which he only dwells. Meanwhile, we should remember how God dwells in light unapproachable, (1 Timothy 6:16,) unless he deigns to stretch forth his hand to us. Hence, if we desire to become partakers of this divine light, let us be, on our guard against audacity, and mindful of our ignorance; let; us seek God’s illumination. Thus his light will not be inaccessible to us, when, by his Spirit, he shall conduct us beyond the skies. He afterwards adds —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(22) He revealeth.—Comp. Job_12:22.

He knoweth.—Comp. Psa_139:12.

The light dwelleth.—Perhaps “illumination” rather than “light” expresses the actual meaning. Man himself requires illumination from an external source. This source is God, the “sun of man’s soul,” in Whom light dwells as if He were a palace, and in “His light do we see light” (Psa_36:9).

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

22. He revealeth, &c.] Cf. Job_12:22, ‘Who revealeth deep things out of darkness.’

light] physical light (cf. 1Ti_6:16), but suggesting and implying fulness of intellectual light; cf. 1Jn_1:7 (of spiritual light).

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.

He revealeth the deep and secret things,.... The purposes of his own heart, which are the deep things of God, and the secrets that belong to him, and which are opened in providence by the execution of them; the "arcana imperii", or secrets of state, committed to men designed for government; the secrets or mysteries of grace, the deep things of the Gospel, made known to Gospel ministers; and particularly the deep and impenetrable secret of the king's dream, and the interpretation of it, revealed to Daniel:

he knoweth what is in the darkness; the actions of men committed in darkness; the schemes that are drawn in the privy councils and cabinets of princes; yea, the thoughts of men's hearts, which he in the utmost recesses of them, as well as their dreams in the night season; and particularly this of the king's, and which must have been buried in darkness, had he not revealed it:

and the light dwelleth with him; he is light itself, and the Father of lights; the light of nature, grace, and glory, is with him, and from him; the light of the word, the light of prophecy, and the light of the glorious Gospel; and also the Light of the world, the sun of righteousness, the Messiah; and of him some of the ancient Jews interpret this passage. R. Aba Serungia (p), mentioning this passage, "and the light dwelleth with him", adds, this is the King Messiah, as it is said, "arise, shine", &c.; and his commentator (q) observes, that the sense of it is, he (God) retains the Messiah with himself, and does not send him forth unto us; see Psa 43:3, and elsewhere (r), in answer to the question, what is the name of the Messiah? among others, this is said, his name is Light, as it is said, "and the light dwelleth with him": and this is a name that is often given to Christ, and he takes to himself in the New Testament; see Joh 1:7 where he is called the "Light", that Light, the true Light, and the Light of the world; as he is both of Jews and Gentiles, even of all his people throughout the world: indeed, the light of nature, which every man has, is from him, as the Creator of all; and the light of grace, and the increase of it, which any are favoured with, is given by him; and all the light of knowledge in divine things, and of spiritual joy and comfort, beams from him the sun of righteousness: the light of the latter day, which will be so very great, as to be as the light of seven days, and to make the sun and moon unnecessary in a figurative sense, will be owing to him; as well as all that light of life and glory, the saints shall possess to all eternity, will be communicated through him: and Christ, who is this light, "dwells" with God; he who is the same with the divine Word, was with God, and dwells with him to all eternity; in the fulness of time this Word or Light was made flesh, or was clothed with it, and dwelt with men; when it was, that be came a light into the world, of which he often speaks; and having done his work, ascended to heaven, and now dwells with God in human nature; and will come again, and dwell with men on earth a thousand years, when he will be the light of the New Jerusalem state; and, after that, will take his people with him to heavens, and dwell with God, and they with him, for evermore. This shows that this Light, or the divine "Logos", is a person distinct from God the Father, with whom he dwells; that he is an eternal one, God never being without this Light and Word; and that he is all abiding light to his saints, and will be for evermore.

(p) In Bereshit Rabba, sect. 1. fol. 1, 3. (q) Auctor. Yade Moseh in ib. (r) Echa Rabbati, fol. 50. 2.

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

He revealeth the deep and secret things - Things which are too profound for man to fathom by his own power, and which are concealed or hidden until he makes them known. What is said here is an advance on what was affirmed in the previous verse, and relates to another kind of knowledge. “That” related to such knowledge as was not properly beyond the grasp of the human intellect when unaided in any supernatural manner, and affirmed that even then all discoveries and inventions are to be traced to God; “this” refers to a species of knowledge which lies beyond any natural compass of the human powers, and in which a supernatural influence is needed - such things as the Chaldeans and astrologers claimed the power of disclosing. The assertion here is, that when the highest human wisdom showed itself insufficient for the exigency, God was able to disclose those deep truths which it was desirable for man to understand. Applied generally, this refers to the truths made known by revelation - truths which man could never have discovered by his unaided powers.

He knoweth what is in the darkness - What appears to man to be involved in darkness, and on which no light seems to shine. This may refer not only to what is concealed from man in the literal darkness of night, but to all that is mysterious; all that lies beyond the range of human inquiry; all that pertains to unseen worlds. An immensely large portion of the universe lies wholly beyond the range of human investigation at present, and is, of course, dark to man.

And the light dwelleth with him - The word rendered “dwelleth” (שׁרא sherēl) means, properly, to loose, to unbind, to solve, as e. g., hard questions, Dan 5:16; and is then applied to travelers who unbind the loads of their beasts to put up for the night, and then it comes to mean to put up for the night, to lodge, to dwell. Hence, the meaning is, that the light abides with God; it is there as in its appropriate dwelling-place; he is in the midst of it: all is light about him; light when it is sent out goes from him; when it is gathered together, its appropriate place is with him. Compare Job 38:19-20 :

“Where is the way where light dwelleth?

And as for darkness, where is the place thereof?

That thou shouldest take it to the bound thereof,

And that thou shouldest know the paths to the house thereof?”

See the note at that passage. Compare also 1Ti 6:16 : “Dwelling in the light which no man can approach unto.” 1Jo 1:5 : “God is light, and in him is no darkness at all.”

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

The deep and secret things; both of nature, wherein are infinite depths and secrets: and of men’s hearts and counsels, which are very close, deep, and secret, saying in themselves, Who can see us? and the deep and secret things of grace, and the mysteries of Christ’s kingdom: all this is comfortable to the saints, and glorious to God.

He knoweth what is in the darkness, and it dwelleth with him, and he in it. He sees and foresees the most hidden things. Daniel points at the king’s dream in the night, which he only gave the king, and then took it from him, and then gave it Daniel for him again.

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

He revealeth the deep and secret things; he knoweth what is in the darkness, and the light dwelleth with him. The rendering of the Septuagint as it stands differs somewhat from the Massoretic text, "Revealing deep things and dark, and knowing the things which are in the darkness and the things which are in the light, and with him is a dwelling-place (katalusiv)." There is doubt as to the exact force of this last word; the last element in it suggests "solution." This meaning seems to have been given to it generally; for Paulus Tellensis renders it shari, which means a "solution," but as it is derived from shera, which means "to dwell," he retains the double meaning The reading of Kreysig is decidedly to be preferred, omitting ta ("the things which") before "in the light," and kai, "and," after. The rendering then would be, "in light is with him the dwelling-place." This rendering harmonizes the LXX completely with the Massoretic. The other versions call for no remark. There is difference hero between the Q"rl and K"thib. The Q"ri reads nehora, "light," a Chaldee or Western Aramaic form; the K"thib again is, neheera, the Eastern Aramaic form. God is not only the God of nature, of providence, and of man, but also of revelation. He can make known to man what otherwise man could never know. He is the very Source of all light and enlightenment. We may compare this statement with that of Paul in 1Ti_6:16; he speaks of God as "dwelling in light which no man can approach unto." It seems to us the words of the Old Testament song convey a loftier idea of God than does the Pauline statement perhaps it is even loftier than the cognate phrase of the Apostle John, (1Jn_1:5) "God is light, and in him is no darkness at all." We may compare, in regard to this whole verse, Psa_139:12, "The darkness hideth not from thee; but the night shineth as the day: the darkness and the tight are both alike to thee," where neheera is used as in the passage before us. Daniel ascribes to Jehovah all the powers of all the gods of Babylon.

Ver. 22 (last clause).

Divine omniscience.

God knows what is darkness to us, because in him dwells the eternal light which penetrates all darkness. This supreme knowledge is essential to his perfection. Without it infinite power and perfect goodness could only issue in fearful disasters to the universe; and therefore the order and progress of all things bear witness to its existence. Consider

I THE FACT OF THE DIVINE OMNISCIENCE AND WHAT THIS IMPLIES.

1. The knowledge of God comprehends all things. None are too great for its grasp, none too small for its notice. The regions of the telescope and of the microscope come equally under its notice (Job_28:24; Luk_12:6, Luk_12:7)

2. It penetrates the deepest mysteries. Our most secret thoughts are known to God, and he knows us better than we know ourselves (Psa_139:1; Heb_4:13)

3. It reaches forward to the whole future. God"s knowledge of the future can be to some extent explained on two grounds.

(1) His perfect knowledge of the present must carry with it the knowledge of the future as far as the present contains the germs cf the future. (Act_15:18)

(2) His eternal nature is not limited by our conditions of time, so that he sees all things, not in succession, but in one immediate view. (2Pe_3:8)

II THE PRACTICAL INFERENCES TO BE DRAWN FROM A CONSIDERATION OF THE DIVINE OMNISCIENCE.

1. It should lead to sincerity. The hypocrisy which may seem to help us in our relations with me, is useless before God. The really important question is, not What does the world think of us? but What is our character in the sight of God? because our life and all its destinies depend on him (Ecc_12:14)

1. It should strengthen our faith in the providential care of God. He must know better than we know; therefore it is foolish to fear and wrong to complain. We must even expect that, with his supreme knowledge, he will not act just as we should act with our very imperfect knowledge. (Job_34:33)

2. It should encourage our hope in the ultimate well-being of the universe. No one would commence a work if he knew it would end in failure. No benevolent pessimist would create a universe. Before be made the world, God foresaw the fall of man; before he sent his Son, he saw how sadly he would be rejected. If he so acted, knowing all the future, it must bare been because he knew that, after all the sin and sorrow, righteousness and peace would finally triumph, so that the ultimate blessedness of existence should amply compensate for all its earlier misery. (Isa_53:11)

3. It should lead us to seek our highest knowledge in him. All true discovery comes by revelation. "He revealeth the deep and secret things." In his mind are the archetypal ideas of all things. The knowledge of God is the highest knowledge.

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

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.

He reveals the profound [as translated,] He reveals the profound.

and secret things for He revealed this profound thing to me.

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.