Daniel 2:24
Therefore Daniel went in to Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus to him; Destroy not the wise men of Babylon: bring me in before the king, and I will show to the king the interpretation.
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(24) Thereforei.e., now that he knows the dream and the interpretation. Daniel approached the king through Arioch, for it is probable that the Babylonian custom, like the Persian (Esther 5:1) or Median (Herod. i. 99), did not permit any persons except the principal officers of state to have direct access to the royal presence. We must suppose that in Daniel 2:16 (where see Note) Daniel approached the king as he does here, through Arioch, the captain of the guard.

Destroy not.—Observe Daniel’s humanity towards his heathen teachers. It was owing to his intercession only that the king’s decree was not carried out. (See Ezekiel 14:14.)

Daniel 2:24-25. Therefore Daniel went in unto Arioch — Daniel, having been thus divinely instructed, was desirous to save the lives of the wise men of Babylon, who were unjustly condemned, as well as his own; and, being now prepared, he goes immediately to Arioch, and bespeaks the reversing of the sentence against them. Though there might be some among them, perhaps, who deserved to die, as magicians, by the law of God; yet that which they here stood condemned for was not a crime worthy of death or of bonds: and others of them probably employed themselves in laudable studies, and searches after useful knowledge. Then Arioch brought in Daniel before the king in haste — Or, very speedily, as the Syriac reads it; and said, I have found a man that will make known unto the king, the interpretation — Jerome remarks here the manner of courtiers, Qui cum bona nunciant, sua videri volunt, who, when they relate good things, are willing to have them thought their own, and to have merit ascribed to themselves. But Daniel was far from assuming any merit to himself, and therefore ascribes entirely to God the ability which he had to make known to the king the dream and the interpretation of it.2:24-30 Daniel takes away the king's opinion of his magicians and soothsayers. The insufficiency of creatures should drive us to the all-sufficiency of the Creator. There is One who can do that for us, and make known that to us, which none on earth can, particularly the work of redemption, and the secret designs of God's love to us therein. Daniel confirmed the king in his opinion, that the dream was of great consequence, relating to the affairs and changes of this lower world. Let those whom God has highly favoured and honoured, lay aside all opinion of their own wisdom and worthiness, that the Lord alone may be praised for the good they have and do.Therefore Daniel went in, unto Arioch - In view of the fact that the matter was now disclosed to him, he proposed to lay it before the king. This of course, he did not do directly, but through Arioch, who was entrusted with the execution of the decree to slay the wise men of Babylon. That officer would naturally have access to the king, and it was proper that a proposal to arrest the execution of the sentence should be made through his instrumentality. The Chaldee דנה כל־קבל kôl-qebēl denâh is, properly, "on this whole account " - or, "on this whole account because" - in accordance with the usually full and pleonastic mode of writing particles, Similar to the German "alldieweil," or the compound English "forasmuch as." The meaning is, that in view of the whole matter, he sought to lay the case before the king.

Destroy not the wise men of Babylon - That is, "Stay the execution of the sentence on them. Though they have failed to furnish the interpretation demanded, yet, as it can now be given, there is no occasion for the exercise of this severity." The ground of the sentence was that they could not interpret the dream. As the execution of the sentence involved Daniel and his friends, and as the reason why it was passed at all would now cease by his being able to furnish the required explanation, Daniel felt that it was a matter of mere justice that the execution of the sentence should cease altogether.

Bring me in before the king - It would seem from this that Daniel did not regard himself as having free access to the king, and he would not unceremoniously intrude himself into his presence. This verse confirms the interpretation given of Daniel 2:16, and makes it in the highest degree probable that this was the first occasion on which he was personally before the king in reference to this matter.

24. Therefore—because of having received the divine communication.

bring me in before the king—implying that he had not previously been in person before the king (see on [1083]Da 2:16).

Being now prepared, he goes to Arioch to go in with him to the king; and bid him stay his hand, and not destroy the wise men of Babylon. Arioch might plead the king’s command, Daniel tells him that was because they could not tell the king’s dream: come, saith he, I will show that; by that I take away the ground of thy commission to destroy.

Quest. Did Daniel do well in desiring to have them spared, who deserved to die for their unlawful arts, diviners, necromancers, &c.?

Answ. Two things are usually answered to this:

1. They were not all such, some were innocent, studied arts and sciences lawful and laudable.

2. Those that were otherwise, he pleaded not for them as such, but for justice, that they ought not to die unjustly; and that was their case and cause. Therefore Daniel went in unto Arioch,.... Into his apartments at court, or wherever he was in quest of the wise men, of which Daniel had knowledge; this he did as soon as the secret was revealed to him, though not before he had given thanks to God:

whom the king had ordained to destroy the wise men of Babylon; this is a description of Arioch, from the office assigned him by King Nebuchadnezzar, who had appointed him to see this his will and pleasure accomplished:

he went and said thus unto him, destroy not the wise men of Babylon: that is, do not go on to destroy them, for some he had destroyed; this Daniel said, not from any special love he bore them, though some of them might have been his preceptors in the language and literature of the Chaldeans, and so he might have a natural affection for them, and indeed might say this out of common humanity; but this did not arise from any love he had to their wicked arts, which he abhorred, but from love of justice; for, however wicked these men might be, or however deserving of death on other accounts, yet not on this account, for not doing what was impossible for them to do:

bring me in before the king, and I will show unto the king the interpretation; that is, of the dream, and that itself: by this it seems that Daniel, as yet, was not so well known at court, nor of so much esteem and authority there, as to go in to the king of himself, but needed one to introduce him; and which confirms what has been supposed on Daniel 2:16.

Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not {n} the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation.

(n) By which appears that many were slain, as in verse thirteen, and the rest at Daniel's offer were preserved on condition. Not that Daniel favoured their wicked profession, but that he had respect to fairness, because the King proceeded according to his wicked affection, and not considering if their profession was morally correct or not.

24. ordained] i.e. appointed (R.V.; cf. Daniel 2:49, Daniel 3:12), though (in the general application which the word has here) the meaning is now obsolete: see 1 Chronicles 17:9 (R.V. appoint); Isaiah 30:33; Psalm 132:17.

shew] declare.

24–30. Daniel, brought by Arioch into Nebuchadnezzar’s presence, professes his readiness to declare and interpret to him his dream.Verse 24. - Therefore Daniel went in unto Arioch. whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will show unto the king the interpretation. The differences in the versions from this are slight. The LXX. has ἔκαστα instead of σύγκρισιν, as if reading כֹל instead of פִשְׂרָא, an emendation due to the fact that the king had demanded from the wise men, not merely the interpretation, which, given the dream, they were willing enough to give, but the dream itself; only the more natural emendation would have been to have interpolated הֶלְמָא, (hel'ma), "dream," be fore "interpretation." Both the Septuagint and Theodotion omit the word representing the second "went." It is to be observed that "went in" and "went" are different words in the original, as in the Peshitta Version. The verbs עֲלַל (alal) and אזל (azal) have different ideas connected with them. The first means "to enter," of a place with a preposition; the latter has the notion of simple going. If we can imagine the body-guard of the king quartered in some part of the huge palace, then Daniel "went in" first to the quarters of the guard, and then, having got a mission, "went" up to Arioch, who was probably endeavouring to occupy as much time as possible to delay the horrible exe cution, or perhaps escape the necessity altogether. It would seem as if Arioch had heard nothing of the petition which Daniel had presented to the king, and only knew that his delay had not been found fault with. It might seem by the introductory word "therefore" (kol-qebe-denah) that the hymn has been an interpolation. It is quite true that it would most naturally immediately follow ver. 19. Yet we must bear in mind that the consecution of one part to another, which we have in our Western languages, is not so carefully observed in Eastern tongues. It may be doubted, more over, whether כָּל־קְבֵל־דְנָה (kol-qebel-denah) has so much a logical , as a local or temporal significance. "'Thereupon" would, perhaps, more correctly render this connective here. After he had finished offering up his praise and thanks to God, Daniel went to Arioch. As we have already said, it would seem that Arioch had a reluctance to set about the fulfilment of this horrible order, not that mere slaughter was a thing specially repugnant to him - he had taken part in too many campaigns for that to impress him much; but this was a massacre of the priests. All the reverence of his nature that during his lifetime had associated itself with those who had solemnly sacrificed before each campaign, and taken the auguries, protested against this sudden and wholesale massacre. He has determined to fritter away time, in order to give his master opportunity to bethink himself The mere political ill will that would be roused by such an attempt was formidable. We know that the Babylonian monarch Nabunahid really rather fell before the intrigines of the priests and augurs than before the arms of Cyrus. To him, thus waiting and procrastinating, comes Daniel. Although there is nothing said of it in the narrative, Daniel may have given him to understand that he hoped to be able to satisfy the demands of the king. The power Daniel had of gaining the favour and confidence of those with whom he came in contacts led to his being buoyed up by a certain hope in his procrastination, which would be strengthened by the fact that the fiery young king made no inquiry whether his order was being fulfilled. Still, it must have been with joy he saw Daniel appearing, and heard him say, "Destroy not the wise men of Babylon," especially when followed by the request to be brought into the presence of the king; thus he knew that Daniel could answer the king's question and tell him his dream, as well as the promised interpretation. If we take the Septuagint rendering as representing the original text, Daniel promised to tell the king "everything." On the Opening of the Temple for the People, and for the Voluntary Offerings of the Prince. - Ezekiel 46:8. And when the prince cometh, he shall go in by the way to the porch of the gate, and by its way shall he go out. Ezekiel 46:9. And when the people of the land come before Jehovah on the feast days, he who enters through the north gate to worship shall go out through the south gate; and he who enters through the south gate shall go out through the north gate: they shall not return through the gate through which they entered, but go out straight forward. Ezekiel 46:10. And the prince shall enter in the midst of them, when they enter; and when they go out, they shall go out (together). Ezekiel 46:11. And at the feast days and holy days the meat-offering shall be an ephah for the bullock, an ephah for the ram, and for the lambs what his hand may give, and of oil a hin for the ephah. Ezekiel 46:12. And when the prince prepares a voluntary burnt-offering or voluntary peace-offerings to Jehovah, they shall open the gate that looks to the east, and he shall prepare his burnt-offerings and his peace-offering as he does on the Sabbath day; and when he has gone out they shall shut the gate after his going out. - The coming of the people to worship before Jehovah has been already mentioned in Ezekiel 46:3, but only causally, with reference to the position which they were to take behind the prince in case any individuals should come on the Sabbaths or new moons, on which they were not bound to appear. At the high festivals, on the other hand, every one was to come (Deuteronomy 16:16); and for this there follow the necessary directions in Ezekiel 46:9 and Ezekiel 46:10, to prevent crowding and confusion. For the purpose of linking these directions to what comes before, the rule already laid down in Ezekiel 46:2 concerning the entrance and exit of the prince is repeated in Ezekiel 46:8. מועדים is supposed by the commentators to refer to the high festivals of the first and seventh months (Ezekiel 45:21 and Ezekiel 45:25); but מועדים does not apply to the same feasts as those which are called הגּים in Ezekiel 46:11, as we may see from the combination of הגּים and מועדים. הגּים is the term applied to the greater annual feasts, as distinguished from the Sabbaths, new moons, and the day of atonement. The מועדים, on the contrary, are all the times and days sanctified to the Lord, including even the Sabbath (see the comm. on Leviticus 23:2). It is in this sense that מועדים is used here in Ezekiel 46:9, and not הגּים, because what is laid down concerning the entrance and exit of the people, when visiting the temple, is not merely intended to apply to the high festivals, on which the people were bound to appear before Jehovah, but also to such feast days as the Sabbaths and new moons, whenever individuals from among the people were desirous of their own free-will to worship before the Lord. The latter cases were not to be excluded, although, as Ezekiel 46:10 clearly shows, the great feasts were principally kept in mind. For the entrance and exit of the prince in the midst of the people (Ezekiel 46:10) apply to the great yearly feasts alone. The Chetib yeetsee'uw יצאוּ in Ezekiel 46:9 is to be preferred to the easier Keri יצא, and is not merely the more difficult reading, but the more correct reading also, as two kinds of people are mentioned, - those who entered by the north gate and those who entered by the south. Both are to go out walking straight forward; and neither of them is to turn in the court for the purpose of going out by the gate through which he entered. Even in Ezekiel 46:10 יצאוּ is not to be altered, as Hitzig supposes, but to be taken as referring to the prince and the people. - In Ezekiel 46:11, the instructions given in Ezekiel 45:24; Ezekiel 46:5, Ezekiel 46:7, concerning the quantities composing the meat-offering for the different feasts, are repeated here as rules applicable to all festal times. בּהגּים וּבמועדים has been correctly explained as follows: "at the feasts, and generally at all regular (more correctly, established) seasons," cf. Ezekiel 45:17. Only the daily sacrifices are excepted from this rule, other regulations being laid down for them in Ezekiel 46:14. - Ezekiel 46:12. The freewill-offerings could be presented on any week-day. And the rules laid down in Ezekiel 46:1 and Ezekiel 46:2 for the Sabbath-offerings of the prince are extended to cases of this kind, with one modification, namely, that the east gate, which had been opened for the occasion, should be closed again as soon as the sacrificial ceremony was over, and not left open till the evening, as on the Sabbath and new moon. נדבה is a substantive: the freewill-offering, which could be either a burnt-offering or a peace-offering.
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