Daniel 9:22
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give you skill and understanding.
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EXPOSITORY (ENGLISH BIBLE)
(22) He informed mei.e., gave me understanding (as Daniel 9:2, Daniel 8:16). The angel gave Daniel understanding in the perplexing words of Jeremiah, showing him that what affected his people was a period of seventy weeks that were yet to come, rather than seventy years which were already passed.

Daniel 9:22-23. And he informed me — Namely, on what errand he came; and talked with me — That is, familiarly, as one friend talks with another. And said, O Daniel, I am come to give thee skill and understanding — To reveal to thee things of infinite importance, and to make thee understand them. Mr. Wintle reads this verse in connection with the preceding, as follows: “Even as I was yet speaking — the man Gabriel — reached me, about the time of the evening oblation; when he brought information, and talked with me, and said, O Daniel, I am now come forth to improve thee in understanding.” At the beginning of thy supplication the commandment came forth — God’s command to me, to instruct thee further in what should hereafter befall the city and temple of Jerusalem, in the behalf of which thou didst pour forth thy supplications. Here was a remarkable completion of that promise, Isaiah 65:24, While they are yet speaking I will hear. For thou art greatly beloved — Learned men have observed a near affinity between the prophecy of Daniel and the Revelation of St. John; and we may take notice that much the same title is given to both. Daniel is styled here, and chap. Daniel 10:11; Daniel 10:19, a man greatly beloved; and the character given to St. John is, that of the disciple whom Jesus loved, John 21:20; John 21:24. Therefore, understand the matter, and consider the vision — Apply thy mind carefully to what is said, for this prophecy contains in it truths of the greatest importance. Our Saviour plainly refers to these words, which are repeated Daniel 9:25, when, explaining the latter part of this prophecy of the final destruction of Jerusalem, he adds, Let him that readeth understand, Matthew 24. 9:20-27 An answer was immediately sent to Daniel's prayer, and it is a very memorable one. We cannot now expect that God should send answers to our prayers by angels, but if we pray with fervency for that which God has promised, we may by faith take the promise as an immediate answer to the prayer; for He is faithful that has promised. Daniel had a far greater and more glorious redemption discovered to him, which God would work out for his church in the latter days. Those who would be acquainted with Christ and his grace, must be much in prayer. The evening offering was a type of the great sacrifice Christ was to offer in the evening of the world: in virtue of that sacrifice Daniel's prayer was accepted; and for the sake of that, this glorious discovery of redeeming love was made to him. We have, in verses 24-27, one of the most remarkable prophecies of Christ, of his coming and his salvation. It shows that the Jews are guilty of most obstinate unbelief, in expecting another Messiah, so long after the time expressly fixed for his coming. The seventy weeks mean a day for a year, or 490 years. About the end of this period a sacrifice would be offered, making full atonement for sin, and bringing in everlasting righteousness for the complete justification of every believer. Then the Jews, in the crucifixion of Jesus, would commit that crime by which the measure of their guilt would be filled up, and troubles would come upon their nation. All blessings bestowed on sinful man come through Christ's atoning sacrifice, who suffered once for sins, the just for the unjust, that he might bring us to God. Here is our way of access to the throne of grace, and of our entrance to heaven. This seals the sum of prophecy, and confirms the covenant with many; and while we rejoice in the blessings of salvation, we should remember what they cost the Redeemer. How can those escape who neglect so great salvation!And he informed me - Hebrew, Gave me intelligence or understanding. That is, about the design of his visit, and about what would be hereafter.

And talked with me - Spake unto me.

O Daniel, I am now come forth to give thee skill - Margin, "make thee skillful of." The Hebrew is, literally, "to make thee skillful, or wise, in understanding." The design was to give him information as to what was to occur.

22. to give thee … understanding—Da 8:16; Da 8:26 shows that the symbolical vision had not been understood. God therefore now gives "information" directly, instead of by symbol, which required interpretation. That is, to make thee know great and secret things concerning the city and sanctuary of Jerusalem, of the rebuilding of it, and of the Messiah, &c. And he informed me, and talked with me,.... He informed him, by talking with him, of the will of God, to restore the captivity of his people, to rebuild Jerusalem and the temple, and of the coming of the Messiah: or, "he caused me to attend" (n), "and talked with me"; he excited his attention to what he had to say, and caused him to advert to his discourse, in order to understand it:

and said, O Daniel, I am now come forth; just now come from heaven, from the presence of God, and by his order:

to give thee skill and understanding; or, "to instruct thee in understanding" (o); to teach thee the knowledge and give thee the understanding of secret things, which otherwise could not be known; such as particularly the time of the coming of Christ, which the angels themselves knew not till it was revealed; and being made acquainted with it, one of them is employed to make it known to Daniel; who is the only prophet that fixes the exact time of it, and was favoured with this divine and heavenly skill of knowing it, and of being the publisher of it to others.

(n) "attendere fecit", Michaelis. (o) "ad imbuendum te intelligentia", Piscator; "ad docendum te intelligentiam", Micaelis.

And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.
EXEGETICAL (ORIGINAL LANGUAGES)
22. and he informed me] better, made (me) to understand, as in Daniel 8:16. But the pron. is (in the Heb.) much desiderated; and very probably we should read, with LXX, Pesh., And he came (ויבא for ויבן): so Bevan, Behrm., Marti.

to give thee skill and understanding] R.V. (from A.V. marg.) to make thee skilful (cf. Daniel 1:4; Daniel 1:17) of understanding. The verb might also be rendered to give thee discernment or make thee wise (cf. Daniel 9:13 end).Verse 22. - And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. The LXX. and Peshitta render the first clause, "And he approached and talked with me." It is difficult to understand how that reading could have arisen from the Massoretic text, or how, on the other hand, the Massoretie text could have arisen from that behind the Septuagint. The rendering of the Septuagint in the last clause is better than that in our Authorized Version, and is in accordance with our Revised, "to make thee skilful of understanding." Theodotion agrees with the Massoretic. Although Daniel was highly endowed, and although he had before him the inspired words of Jeremiah, he had need of yet higher endowments to understand the secrets of the Divine plan. He knew that if he reckoned seventy years from the time when he himself had been carried captive, then the period was drawing to a close: but the sins of the people were still there. It might be that God would restrain the fulfilment of his promise; the more so that, if the prophecy of Jeremiah were reckoned from the fall of Jerusalem, twenty years would yet have to run. Daniel is concerned about the sins of his people, knowing that, unless they were removed, renewed punishment would befall them. Ver 23. - At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. The version of the LXX. differs somewhat from this, "In the beginning of thy prayer a commandment came from the Lord, and I came to show thee, because thou art merciful, and do thou understand (διανοήθητι) the command." The other versions do not present much worthy of remark. At the beginning of thy supplications. This affords a reason why it was while Daniel "was yet speaking," that Gabriel came to him; the moment the desire was strong enough to shape itself in words, the answer was on the way. The commandment came forth. The word translated "commandment" is the very common Hebrew word, דָבָר (dabar), "a word," "a thing," "a matter," in which sense it occurs in the penultimate clause of this verse. And I am come to show thee. The angel Gabriel is the messenger sent forth to interpret to Daniel the ways of God with his people. The angel Gabriel is sent to give Daniel an explanatory oracle or word that he may be comforted concerning his people. The reason of this is, "for thou art greatly beloved." This phrase has caused considerable difference of opinion. The LXX. renders, ἐλεεινὸς; Theodotion, ἀνὴρ ἐπιθυμιῶν; the Peshitta, regee; Jerome, vir desideriorum; Hitzig's rendering is "darling" (liebling); Ewald, "dearly beloved one." Hemoodoth means "desires," "loves;" hence may either be understood subjectively or objectively; in this case, most probably the latter, "a man, the object of love." Therefore understand the matter, and consider the vision. The reader will have observed that the last clause is omitted from the LXX. There is a false succession here. Daniel is first commanded "to understand the matter," and then "to consider the vision." Another rendering of the Massoretic avoids this by neglecting the ethnach, and connecting בִין with the preceding clause, gives, "thou art greatly beloved and understanding in the matter." Daniel interprets to the king his dream, repeating only here and there in an abbreviated form the substance of it in the same words, and then declares its reference to the king. With vv. 17 (Daniel 4:20) and 18 (Daniel 4:21) cf. vv. 8 (Daniel 4:11) and 9 (Daniel 4:12). The fuller description of the tree is subordinated to the relative clause, which thou hast seen, so that the subject is connected by הוּא (Daniel 4:19), representing the verb. subst., according to rule, with the predicate אילנא. The interpretation of the separate statements regarding the tree is also subordinated in the relative clauses to the subject. For the Kethiv רבית equals רביתּ, the Keri gives the shortened form רבת, with the elision of the third radical, analogous to the shortening of the following מטת for מטת. To the call of the angel to "cut down the tree," etc. (Daniel 4:20, cf. Daniel 4:10-13), Daniel gives the interpretation, Daniel 4:24, "This is the decree of the Most High which is come upon the king, that he shall be driven from men, and dwell among the beasts," etc. על מטא equals Hebr. על בּוא. The indefinite plur. form טרדין stands instead of the passive, as the following לך יטעמוּן and מצבּעין, cf. under Daniel 3:4. Thus the subject remains altogether indefinite, and one has neither to think on men who will drive him from their society, etc., nor of angels, of whom, perhaps, the expulsion of the king may be predicated, but scarcely the feeding on grass and being wet with dew.
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