Daniel 2:46
Parallel Verses
New American Standard Bible
Then King Nebuchadnezzar fell on his face and did homage to Daniel, and gave orders to present to him an offering and fragrant incense.

King James Bible
Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.

Darby Bible Translation
Then king Nebuchadnezzar fell on his face and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.

World English Bible
Then the king Nebuchadnezzar fell on his face, and worshiped Daniel, and commanded that they should offer an offering and sweet odors to him.

Young's Literal Translation
Then hath king Nebuchadnezzar fallen on his face, and to Daniel he hath done obeisance, and present, and sweet things, he hath said to pour out to him.

Daniel 2:46 Parallel
Commentary
Barnes' Notes on the Bible

Then the king Nebuchadnezzar fell upon his face - This was the common method of signifying profound respect among the Orientals. Compare Genesis 17:3; Genesis 50:18; Leviticus 9:24; Numbers 14:5; Joshua 5:14; Judges 13:20; Revelation 11:16.

And worshipped Daniel - The word rendered "worshipped" here (סגד segid), in the Chaldee portions of the Bible is uniformly rendered "worship," Daniel 2:26; Daniel 3:5-7, Daniel 3:10-12, Daniel 3:14-15, Daniel 3:18, Daniel 3:28. It occurs nowhere else, and in every instance, except in the one before us, is employed with reference to the homage paid to an idol, all the other cases occurring in the third chapter respecting the image that was set up by Nebuchadnezzar. The corresponding Hebrew word (סגד sâgad) occurs only in Isaiah 44:15, Isaiah 44:17, Isaiah 44:19; Isaiah 46:6; and is, in every instance, rendered "fall down," also with reference to idols. The proper idea, therefore, of the word here is, that the monarch meant to render "religious" homage to Daniel, or such adoration as was usually paid to idols. This is confirmed by witat is immediately added, that he commanded that an oblation should be made to him. It is not, however, necessary to suppose that Daniel "received" or "approved" this religious homage of the king, or that he left the impression on his mind that he was "willing" to be honored as a god. The prostration of the king before him, of course, he could not prevent. The views and feelings which the monarch had in doing it he could not prevent. The command to present an "oblation and sweet odors to him" he could not prevent. But it is not a fair inference that Daniel approved this, or that he did anything to countenance it, or even that he did not, in a proper manner, rebuke it: for

(1) We are not to suppose that all that was said was recorded, and no one can prove that Daniel did not express his disapprobation of this religious honor shown to him.

(2) Daniel had in fact, expressed his views, in the clearest manner, on this very point before the monarch. He had, again and again, disclaimed all power to be able to reveal such secrets. He had directed his mind to the true God, as he who alone could disclose coming events, Daniel 2:28, Daniel 2:30, Daniel 2:45. He had taken all possible precaution to prevent any such result, by declaring, in the most emphatic terms Daniel 2:30, that this secret was not revealed to him "on account of any wisdom which he had more than any living." If now, after all this precaution, and these disclaimers, the king should prostrate himself before him, and, for the moment, feel that he was in the presence of a God, Daniel was not responsible for it, and it should not be inferred that he encouraged or approved it.

(3) It would seem, from the narrative itself, more than probable that Daniel did refuse the homage, and direct the thoughts of the monarch to the true God. In the very next verse it is said, "The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets." "Answered" what? Perhaps something that was said by Daniel. At all events, it is clear from this that whatever were the momentary expressions of wonder, gratitude, and adoration, on the part of the king, his thoughts soon passed to the proper object of worship - the true God. "And commanded, etc." The fact that this was "commanded" does not prove that it was done. The command was probably given under the excitement of his admiration and wonder. But it does not follow that Daniel received it, or that the command was not recalled on reflection, or that the oblation and odors may not have been presented to the true God.

That they should offer an oblation - That is, his attendants, or perhaps the priests to whom pertained the duty of making offerings to the gods. The word rendered "oblation" (מנחה minchāh) does not refer to a, "bloody" sacrifice, but means a gift or present of any kind. It is applied in the Scriptures to denote

(1) "a gift," or "present," Genesis 32:13, Genesis 32:18, Genesis 32:20 (Genesis 32:14, Genesis 32:19, Genesis 32:21); Genesis 43:11, Genesis 43:15, Genesis 43:25-26;

(2) "a tribute," such as was exacted from a subject nation, under the notion of a present, 2 Samuel 8:2, 2 Samuel 8:6; 1 Kings 4:21 1 Kings 5:1,

(3) "an offering" or sacrifice to God, especially a bloodless offering, in opposition to (זבח zebach) - a bloody sacrifice, Leviticus 2:1, Leviticus 2:4-6; Leviticus 6:14 (7); Leviticus 7:9; Psalm 40:6 (7); Jeremiah 17:26.

See the word fully explained in the notes at Isaiah 1:13. There can be no doubt that Nebuchadnezzar meant that such an offering should be presented as was usually made in idol worship.

And sweet odors - incense was commonly used in worship (see the notes at Isaiah 1:13), and it is not improbable that in the worship of the gods it was accompanied with other fragrant odors. Sweet odors, or "savors," expressed by the same word which is used here, were a part of the prescribed worship in the Hebrew ritual, Leviticus 1:9, Leviticus 1:13, Leviticus 1:17; Leviticus 2:2, Leviticus 2:9; Leviticus 3:5; Leviticus 6:21 (14); Numbers 15:7.

Daniel 2:46 Parallel Commentaries

Library
Editor's Preface
Professor Maspero does not need to be introduced to us. His name is well known in England and America as that of one of the chief masters of Egyptian science as well as of ancient Oriental history and archaeology. Alike as a philologist, a historian, and an archaeologist, he occupies a foremost place in the annals of modern knowledge and research. He possesses that quick apprehension and fertility of resource without which the decipherment of ancient texts is impossible, and he also possesses a sympathy
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 1

That Gospel Sermon on the Blessed Hope
In 2 Timothy, 3:16, Paul declares: "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness;" but there are some people who tell us when we take up prophecy that it is all very well to be believed, but that there is no use in one trying to understand it; these future events are things that the church does not agree about, and it is better to let them alone, and deal only with those prophecies which have already been
Dwight L. Moody—That Gospel Sermon on the Blessed Hope

Annunciation of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^C Luke I. 26-38. ^c 26 Now in the sixth month [this is the passage from which we learn that John was six months older than Jesus] the angel Gabriel was sent from God unto a city of Galilee, named Nazareth [Luke alone tells us where Mary lived before the birth of Jesus. That Nazareth was an unimportant town is shown by the fact that it is mentioned nowhere in the Old Testament, nor in the Talmud, nor in Josephus, who mentions two hundred four towns and cities of Galilee. The
J. W. McGarvey—The Four-Fold Gospel

The First Sayings of Jesus --His Ideas of a Divine Father and of a Pure Religion --First Disciples.
Joseph died before his son had taken any public part. Mary remained, in a manner, the head of the family, and this explains why her son, when it was wished to distinguish him from others of the same name, was most frequently called the "son of Mary."[1] It seems that having, by the death of her husband, been left friendless at Nazareth, she withdrew to Cana,[2] from which she may have come originally. Cana[3] was a little town at from two to two and a half hours' journey from Nazareth, at the foot
Ernest Renan—The Life of Jesus

Cross References
Acts 10:25
When Peter entered, Cornelius met him, and fell at his feet and worshiped him.

Acts 14:13
The priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and wanted to offer sacrifice with the crowds.

Revelation 19:10
Then I fell at his feet to worship him. But he said to me, "Do not do that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship God. For the testimony of Jesus is the spirit of prophecy."

Revelation 22:8
I, John, am the one who heard and saw these things. And when I heard and saw, I fell down to worship at the feet of the angel who showed me these things.

Leviticus 26:31
'I will lay waste your cities as well and will make your sanctuaries desolate, and I will not smell your soothing aromas.

Ezra 6:10
that they may offer acceptable sacrifices to the God of heaven and pray for the life of the king and his sons.

Daniel 3:5
that at the moment you hear the sound of the horn, flute, lyre, trigon, psaltery, bagpipe and all kinds of music, you are to fall down and worship the golden image that Nebuchadnezzar the king has set up.

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