So Daniel went in
This phrase indicates Daniel's boldness and faith. The Hebrew root for "went in" (בָּא, ba) suggests entering with purpose. Daniel's action reflects his confidence in God's ability to reveal mysteries. Historically, approaching a king without summons was risky, yet Daniel's faith in God emboldened him to take this step. This teaches us about the courage that comes from trusting in divine guidance.

and asked the king
The act of asking the king demonstrates Daniel's wisdom and humility. The Hebrew word for "asked" (בִּקֵּשׁ, biqqesh) implies a respectful request. Daniel's approach contrasts with the other wise men who were unable to meet the king's demands. This highlights the importance of approaching authority with respect and the power of prayerful petition.

to give him some time
Daniel's request for time underscores his reliance on God rather than human wisdom. The phrase "some time" (זְמָן, zeman) indicates a period for seeking divine revelation. In the context of the Babylonian court, where immediate answers were expected, Daniel's request shows his understanding that true wisdom comes from God, not haste.

so that he could give the king the interpretation
This phrase reveals Daniel's faith in God's ability to provide the interpretation. The word "interpretation" (פִּשְׁרָא, pishra) in Aramaic refers to the explanation of a mystery. Daniel's confidence was not in his own abilities but in God's revelation. This teaches us about the importance of seeking God's wisdom in understanding life's mysteries and challenges.

(16) Daniel went in.--Two characteristics of the prophet strike us, which distinguish the one who trusts in God's help from those who relied entirely upon their secular wisdom. (1) The courage of Daniel, which led him to venture into the king's presence upon a humane errand. (2) His humility, in asking the king to give him time. The wise men regarded the whole matter as an impossibility, and treated it as such, not even asking for any extension of time. But the faith of Daniel inspired him with this courageous humility, and was amply rewarded.

We are not told in so many words that this extension of time was granted, or that Daniel undertook to show more than the interpretation of the dream. A true account of what happened can only be gathered by reading Daniel 2:18; Daniel 2:28 by the side of this verse. It should be remembered that many narratives of scripture are related in a very condensed form, fuller details being added afterwards. (See Daniel 2:24, Note.)

Verse 16. - Then Daniel went in, and desired of the king that he would give him time, and that he would show the king the interpretation. The version of Theodotion omits all mention of Daniel's going into the palace, "And Daniel petitioned the king that he should give him time, and he would tell his interpretation to the king." The rendering of the Peshitta agrees with this, "And Daniel petitioned the king for time, and he would show the interpretation to the king." The version of the Septuagint is longer, "And Daniel went in quickly to the king, and petitioned that time should be given him from the king, and he would show all things to the king." Jerome gives a rendering of the Massoretic text in Latin condensation. The question of reading here is of some importance in the light of the apparent contradiction implied in the twenty-fifth verse. There Arioch declares that he "had found a man of the captives of Judah, that will make known unto the king the interpretation" - as if Nebuchadnezzar had never seen him before, whereas, if the Massoretic recension is correct, Nebuchadnezzar had seen Daniel but a little while before. According to the reading of Theodotion and the Peshitta, Daniel pet:tinned the king for time, but that petition does not imply necessarily that he was admitted into the king's presence; the petition would pass through court officials, and reach the king in due course. We may note the ease with which he granted this request, and look upon it as confirmatory of our notion that the king, now that his rage had gone down, repented of his harsh decree, and was hoping against hope that the catastrophe would be averted. The only other explanation that would save the authenticity of both passages is that Daniel's entrance into the palace and his petition to the king happened without Arioch being aware. The most natural explanation of Arioch's conduct in post-poning the execution of the royal decree is that the postponement was during the interval the petition for time was being presented, but still not decided on. This seems not unlikely. Of course, it is always open to us to declare the verses from this to the twenty-fourth inclusive an interpolation; Daniel has suffered so much from this, that an additional case has no prima facie probability against it. Moreover, the prayer or hymn has strong resemblance to the prayer of Azarias, which is acknowledged to be an interpolation. Still, one ought to be slow to cut a knot in this way, unless there is some clear ground of suspicion. It may be observed also that the Massoretic text does not necessarily assert entrance into the palace or into the king's presence. Certainly עֲלַל: ('alal) means "entered," and in the connection this would suggest the palace as the place entered, but it may have been the house of Arioch, though this is not likely. We have no means of knowing whether any others of those implicated in the sentence of the king petitioned also for time. Not impossibly they did. The king, who was so suspicious that the wise men wished to delay till the auspicious time was passed, is willing to grant time when it is asked. This is explicable on the idea that Nebuchadnezzar was anxious to be delivered from the horrible slaughter which his decree involved. Another thing to be observed is that in the Massoretic text, Theodotion, and the Peshitta, there is no word of the dream being told. Of course, this interpretation implied a knowledge of the dream also, but it would appear to be another evidence that the king was relenting, when a petition that omitted the crucial point of the question between him and the wise men should be granted without difficulty. We are not told the amount of time requested, the word used, זְמָן (zeman), is, "a fixed time," from זְמַן, "to determine." It occurs again frequently in Daniel, as in ver. 21. It is generally of a fixed point of time, but sometimes, as Daniel 7:12, their lives were prolonged for a season (זְמָן). There being only one instance among the other passages where this word occurs, in which it means a space of time, we are inclined to think that here Daniel petitioned that a time be appointed him when he too should have an audience of the king in regard to the matter of the dream, as the other wise men had. There certainly is implied a space of time in this request. The space must have involved at least twenty-four hours, as the matter is revealed to Daniel in "a night vision." It is unlikely it would be much longer, for fear the planetary collocation would change - certainly not more than a week. Tertullian ('Adv. Psychicos,' 7) says, "Daniel Deo fidens... spatium tridui poslulat." We learn from what follows that Daniel acted tamely from his general faith in God, and was confident that God would not suffer his saints to be destroyed causelessly, it is noted by Calvin that Daniel (lees not tell the king the reasons of his confidence. A falsarius would have taken the opportunity of making Daniel declare his confidence in the God of heaven from the very first. The real Daniel acts as any wise saint would do, confident that God would do justly, hopeful that he would reveal to him the secret, yet too careful of the honour of Jehovah to put it in pledge; he knew God could and would defend his own honour, and his plan might not involve the saving of their lives.

Parallel Commentaries ...


So Daniel
וְדָ֣נִיֵּ֔אל (wə·ḏā·nî·yêl)
Conjunctive waw | Noun - proper - masculine singular
Strong's 1841: Daniel -- 'God is my judge', an Israelite leader in Babylon

went in
עַ֖ל (‘al)
Verb - Qal - Perfect - third person masculine singular
Strong's 5954: To enter, to introduce

and asked
וּבְעָ֣ה (ū·ḇə·‘āh)
Conjunctive waw | Verb - Qal - Conjunctive perfect - third person masculine singular
Strong's 1156: To seek, ask

the king
מַלְכָּ֑א (mal·kā)
Noun - masculine singular determinate
Strong's 4430: A king

to give
יִנְתֵּן־ (yin·tên-)
Verb - Qal - Imperfect - third person masculine singular
Strong's 5415: To give

him
לֵ֔הּ (lêh)
Preposition | third person masculine singular
Strong's Hebrew

some time,
זְמָ֣ן (zə·mān)
Noun - masculine singular
Strong's 2166: An appointed occasion

so that he could give
לְהַֽחֲוָיָ֥ה (lə·ha·ḥă·wā·yāh)
Preposition-l | Verb - Hifil - Infinitive construct
Strong's 2324: To show

[him]
לְמַלְכָּֽא׃ (lə·mal·kā)
Preposition-l | Noun - masculine singular determinate
Strong's 4430: A king

the interpretation.
וּפִשְׁרָ֖א (ū·p̄iš·rā)
Conjunctive waw | Noun - masculine singular determinate
Strong's 6591: An interpretation


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OT Prophets: Daniel 2:16 Daniel went in and desired (Dan. Da Dn)