(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.

2:14-23 Daniel humbly prayed that God would discover to him the king's dream, and the meaning of it. Praying friends are valuable friends; and it well becomes the greatest and best men to desire the prayers of others. Let us show that we value our friends, and their prayers. They were particular in prayer. And whatever we pray for, we can expect nothing but as the gift of God's mercies. God gives us leave in prayer to tell our wants and burdens. Their plea with God was, the peril they were in. The mercy Daniel and his fellows prayed for, was bestowed. The fervent prayers of righteous men avail much. Daniel was thankful to God for making known that to him, which saved the lives of himself and his fellows. How much more should we be thankful to God, for making known the great salvation of the soul to those who are not among the worldly wise and prudent!Then Daniel went in,.... Or "went up" (n); to the king's palace, which might be built on an eminence; or into his chamber, where he probably was; or in some upper room, very likely introduced by Arioch; and which was a bold and daring action in them both: in Arioch, to cease from doing his orders, and entering into the king's presence before he had; and in Daniel, to appear before him, having the name of a wise man, when the king was in such a fury; all which was owing to the providence of God, that wrought upon the heart of Arioch, to listen to what Daniel said, and inspired them both with courage to go in to the king:

and desired of the king that he would give him time; not two or three days, but only that night, till morning, as Saadiah observes; and this with a view not to read books, or study any art; or, by reasoning with himself, or conversation with others, to get knowledge; but to pray to God:

and that he would show the king the interpretation; that is, of his dream, and the dream itself; being persuaded in his own mind that God would hear his prayers, and make it known to him. The king granted him his request, though he upbraided the wise men of their design to gain time; but perhaps, upon the sight of Daniel, he remembered him again, and how superior in wisdom he was to all his magicians and wise men; and besides, Daniel gave him hope, yea, assurance, of showing his dream, and the interpretation of it, which his mind was very eager after; but chiefly this subsiding of his wrath, and his indulging Daniel in his request, were owing to the overruling providence of God.

(n) "ascendit", Gejerus.