Daniel 2:23

Dan 2:23 I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast [now] made known unto us the king’s matter.

Ver. 23. I thank thee, and praise thee.] A gracious man is a grateful man; there is the same word in Greek (χαρις) for grace and gratitude. See on Dan 2:22. A thankful man will enumerate God’s mercies, and redouble his praises.

O thou God of my fathers.] The very best inheritance that we can leave our children is the true God.

Who hast given me wisdom and might.] Wisdom to dive into deep matters, and might to manage it.

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 2:23] Lakh Elah avahati (לָךְ אֱלָהּ אֲבָהָתִי - To You, O God of my fathers): [Daniel addresses God specifically as God of his fathers] because my fathers were prophets, unlike the fathers of other nations. [And as this God,] You who have given me wisdom and power superior to all [other] wise men.

And he said: “You have let me know” (hodaʿtani - הוֹדַעְתַּנִי): [Using the singular] because the secret became known to him alone....

And he said: “what we asked” (di veʿeina minnakh - דִּי בְעֵינָא מִנָּךְ): [Using the plural, referring to] himself and his companions. As if saying: "Not by my merit alone did You make this secret known to me" [acknowledging their joint prayer]....

And he said: “You have let us know” (hodaʿtana - הוֹדַעְתֶּנָא): [Using the plural again] because he [Daniel] informed them [his companions of the revealed secret].

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.

To whom thou madest thy promise, and who lived in thy fear: whereby he excludeth all other gods.

Meaning, power to interpret it.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

thee . . . thee--He ascribes all the glory to God.

God of my fathers--Thou hast shown Thyself the same God of grace to me, a captive exile, as Thou didst to Israel of old and this on account of the covenant made with our "fathers" (Luk 1:54-55; compare Psa 106:45).

given me wisdom and might--Thou being the fountain of both; referring to Dan 2:20. Whatever wise ability I have to stay the execution of the king's cruel decree, is Thy gift.

me . . . we . . . us--The revelation was given to Daniel, as "me" implies; yet with just modesty he joins his friends with him; because it was to their joint prayers, and not to his individually, that he owed the revelation from God.

known . . . the king's matter--the very words in which the Chaldeans had denied the possibility of any man on earth telling the dream ("not a man upon the earth can show the king's matter," Dan 2:10). Impostors are compelled by the God of truth to eat up their own words.

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 23. I thank thee and praise thee] No wonder he should feel gratitude, when God by this merciful interference had saved both the life of him and his fellows; and was about to reflect the highest credit on the God of the Jews, and on the people themselves.

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

Daniel turns his discourse to God. I confess to thee, says he, O God of my fathers, and praise thee Here he more openly distinguishes the God of the Israelites from all the fictions of the nations. Nor does he use this epithet in vain, when he praises the God of his fathers; for he wishes to reduce to nothing all the fabrications of the Gentiles concerning a multitude of deities. Daniel rejects this as a vain and foolish thing, and shews how the God of Israel alone is worthy of praise. But he does not found the glory of God on the authority of their fathers, as the Papists, when they wish to ascribe the supreme power to either George, or Catharine, or any others, count up the number of ages during which the error has prevailed. Thus they wish whatever the consent of mankind has approved to be received as oracular. But if religion depended on the common consent of mankind, where would be its stability? We know nothing vainer than the minds of men. If man is weighed, says the Prophet, with vanity in a balance, vanity itself will preponderate. (Psalm 62:9.) Nothing, therefore, is more foolish than this principle of this king, — what has prevailed by the consent of many ages must be religiously true. But here Daniel partially commends the God of their fathers, as their fathers were the sorts of God. For that sacred adoption prevailed among the Jews, by which God chose Abraham and his whole family for himself. Daniel, therefore, here does not extol the persons of men, as if they either could or ought to add anything they pleased to God; but this is the reason why he says, the God of Israel is the God of their fathers, since he was of that race which the Almighty had adopted. On the whole, he so opposes the God of Israel to all the idols of the Gentiles, that the mark of separation is in the covenant itself, and in the celestial doctrine by which he revealed himself to the sacred fathers. For while the Gentiles have no certain vision, and follow only their own dreams, Daniel here deservedly sets forth the God of their fathers.

He afterwards adds, because thou hast given me wisdom and strength As far as relates to wisdom, the reason is. clear enough why Daniel thanks God, since he had obtained, as he soon afterwards says, the revelation of the dream. He had also formerly been endued with the prophetic spirit and with visions. as he related in the first chapter, (Daniel 1:17.) We may here, inquire what he means by strength? He was not remarkable for his honor among men, nor was he ever a commander in military affairs, and he had no superior gift of magnificent power to cause him to return thanks to God. But Daniel regards this as the principal point, that the God. of Israel was then acknowledged as the true and only God; because, whatever wisdom and virtue exists in the world, it flows from him as its only source. For this reason he speaks of himself as well as of all others, as if he had said — If I have any strength or understanding, I ascribe it all to thee; it is thine entirely. And, truly, though Daniel was neither a king nor a prefect, yet that unconquered greatness of mind which we have seen was not to be esteemed as without value. Hence he very properly acknowledges something of this kind to have been conferred upon him by heaven. Lastly, his intention is to debase himself and to attribute to God his own; but he speaks concisely, as we have said, since under the phrases “power” and “wisdom” he had previously embraced the proof of his divinity. He afterwards adds, Thou hast revealed to me what we demanded of thee; thou hast made known to us the king’s inquiry There seems here a slight discrepancy, as he praises God for granting him a revelation of the dream, and then unites others to himself. Yet the revelation was not common to them, but peculiar to himself. The solution is easy; for he first expresses that this was given to himself specially, that he might know the king’s dream and understand its interpretation. When he has confessed this, he extends the benefit to his companions, and deservedly so; because though they did not yet understand what God had conferred upon Daniel, yet he had obtained this in their favor,-they were all snatched from death, and all their prayers attended to. And this availed very much for the confirmation of their faith as it assured them they had not prayed in vain. For we said that there was no ambition in their prayers, as if any one desired any peculiar gift by which he might acquire honor and estimation for himself in the world. Nothing of the kind. It was enough for them to shew forth God’s name among unbelievers; because by his kindness, they had been delivered from death. Hence Daniel very properly says, the king’s dream was made known to him with its interpretation; and this he will afterwards transfer to his companions.

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.

(23) Who hast given me.—The Hebrew perfect represents what has already occurred and still continues. (See Jer_2:2.) The wisdom spoken of here does not refer to the dream, but to the same subjects as in Dan_1:7.

God of my fathers.—Comp. 1Ki_18:36, Psalms 105 God dealt gloriously with Israel of old. He continues to be faithful to His promises to Israel by blessing Daniel’s education in secular subjects, and finally by the dream. Observe that to Daniel each appears alike supernatural, his proficiency in Chaldean wisdom, and his skill in interpreting dreams.

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

23. Thee, O God of my fathers, do I thank and praise] ‘God of my fathers,’ i.e., the same as of old, unchanged among the changes of human generations, and still able to help and defend His servants. Cf. ‘God of thy (Israel’s) fathers,’ Deu_1:21; Deu_6:3; Deu_12:1, al.

wisdom and might] a share of His own attributes (Dan_2:20): ‘might,’ however, rather in the special sense of moral strength, enabling Daniel, for instance, to remain firm in his religion (Dan_1:8).

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.

I thank thee, and praise thee, O thou God my fathers,.... His remote ancestors, Abraham, Isaac, and Jacob, and more near progenitors, to whom God had made promises, and revealed his secrets in time past, and still continued his favours to Daniel; for which he was abundantly thankful, and owned and confessed the goodness of God to him, and praised him on account of it:

who hast given me wisdom and might; or "strength" (s); courage and fortitude of mind, to go in to the king when in his fury, to promise to show his dream, and the interpretation of it; and strength of faith in prayer to God to obtain it, and who gave him wisdom to know it: Jacchiades interprets this might of power to save his own life, and the life of others:

and hast made known unto me now what we desired of thee; for though it was only made known to Daniel, yet it was in consequence of the united prayers of him and his companions, to which he ascribes it; which shows his great modesty and humility, not to attribute it to his own prayer, and the interest he had in God, as a God hearing prayer:

for thou hast now made known unto us the king's matter; or "word" (t); which he required of the wise men, namely, his dream, and the interpretation of it; this being made known to Daniel, he communicated it to his friends.

(s) "fortitudinem", V. L. Pagninus, Montanus; "robur", Piscator. (t) "verbum", Junius & Tremellius, Broughtonus, Michaelis; "sermonen", Pagninus, Montanus; "quod dicit rex", Cocceius.

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

I thank thee, and praise thee, O thou God of my fathers - By his “fathers” here, Daniel refers doubtless to the Jewish people in general, and not to his own particular ancestors. The meaning of the phrase “God of my fathers” is, that he had been their protector; had regarded them as his people; had conferred on them great favors. The particular ground of thanksgiving here is, that the same God who had so often revealed himself to the Hebrew people by the prophets in their own land, had now condescended to do the same thing to one of their nation, though a captive in a strange country. The favor thus bestowed had an increased value, from the fact that it showed that the Hebrew people were not forgotten, though far from the land of their birth, and that, though in captivity, they might still hope for the benign interposition of God.

Who hast given me wisdom and might - The word “wisdom” here undoubtedly refers to the ability which had now been given him to declare the nature and purport of the dream, imparting to him a degree of wisdom far superior to those pretenders to whom the matter had been at first submitted. The word “might” (Chaldee, strength - גבוּרתא gebûrethâ') does not probably differ materially from “wisdom.” It means “ability” to interpret the dream - implying that it was a task beyond natural human ability.

For thou hast now made known unto us the king’s matter - That is, it had been made known to him and his friends. He joins himself with them, for, although it was particularly made known to him, yet, as they had united with him in prayer that the secret might be disclosed, and as they shared common dangers, he regarded it as in fact made known to them all.

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

Here he gives his God another distinguishing title from all the gods of the heathen, he calls him the God of his fathers, meaning the covenant made with Abraham, &c., to whom and their seed God revealed his saving knowledge, which he did not to the heathen. God is the God of all by the kingdom of his power, but the God of his church only according to the kingdom of his grace.

Thou hast now made known unto us the king’s matter; in which words he intimates a twofold privilege; the one that, as the son of such fathers, he obtained the grace and favour of God in giving him safety and wisdom; the other, that he found him a God hearing prayer, and that in a thing of a high nature, he made known to him the king’s matter.

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

I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee; for thou hast now made known unto us the king"s matter. The Septuagint renders, "Thee, O Lord of my fathers, i thank and praise, because thou gavest wisdom and knowledge to me, and now thou hast revealed to me what I entreated, in order to show the king concerning these things." There seems a slight difference of reading implied here. Theodotion and the Peshitta are practically at one with the Massoretic. Theodotion translates the relative ydi as if it were "and," not, as in our version, "for;" and the Peshitta repeats the first personal pronoun. Daniel now particularizes his reasons for praise and thanksgiving. He addresses God as the God of his fathers. He appeals to him as the covenant God of Israel, who had led their fathers through the wilderness. God revealed himself to Jacob at Bethel as "the God of Abraham and the God of Isaac." So to Moses at the burning bush he declared himself "the God of Abraham, the God of Isaac, and the God. of Jacob." On the other hand, when Jacob approached God in prayer, he addressed him as "the God of my father Abraham, and the God of my father Isaac." God had shown kindness to his fathers: would he not also show kindness to their seed after them? Who hast given me wisdom and might. As Jacob in his prayer at Mahanaim (Gen_32:9) not only pleads with God as the God of his fathers, but also as the God who had blessed him with his guidance before, so Daniel now further addresses God who had bestowed upon him "wisdom and might." When God has bestowed upon any one special faculties, he must presumably have a special work for him,rid it is therefore reasonable to plead with God to give an opportunity for the exercise of these special powers. Here it forms an occasion of thanksgiving. We are apt to forget that our powers, mental and physical, our possessions and acquirements, are gifts of God"s grace for which we owe thanks. The special reason for gratitude, however, follows God has answered the prayer of his servants. Hast made known unto me now what we desired of thee. It is to be noted that Daniel attributes the answer not merely to his own prayer, but to the united prayer of his three friends as well. Their earnest desire had gone along with his own in calling down the Divine answer. Daniel, while giving thanks for the knowledge vouchsafed to him, recognizes the help his friends had afforded. For thou hast made known unto us the kings matter. Daniel assigns the reason here for his thanksgiving yet more definitely. God had made known to him what the king had required.

Special blessing demands special praise.

The state of mind which generates fervent prayer generates also joyous praise. Success in prayer is a fitting occasion for exuberant delight:

1. The basis of sacred praise is gratitude. "I thank and praise thee." Inward insensibility of feeling and forgetfulness of past favours are deadly enemies to praise. When gratitude opens the inner fountains of feeling, the crystal waters of praise freely flow. Thankfulness is the parent of song.

2. God the proper Object of praise. God, in his own nature and excellence, is deserving of the best music of the heart. The unchangeableness and faithful love of God are fitting materials for praise. The covenant mercies of God should be celebrated in praise. "God of my fathers.

3. New blessings received are new occasions for praise. No mental possession is of human origination. Our wisdom is a gift from God. Our power to influence others for good is a talent entrusted to us by God. Answers to prayer should be occasions of hearty praise. The pathway to the Divine favour has been found. New revelations of God"s will should start afresh our powers of music. "Oh, praise the Lord! D.

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

General Information:

This verse is also part of Daniel's prayer. He stops addressing God in the third person and switches to the more personal second person. (See: First, Second, or Third Person)

made known to me what we asked of you

"told me what my friends and I asked you to tell us"

made known to us the matter that concerns the king

"told us what the king wants to know"

translationWords

God

praise

wise

power

pray

king

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

You have let me know [as translated,] You have let me know.

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.