1 And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.
2 Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king.
3 And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.
4 Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.
5 The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.
6 But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof.
7 They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it.
8 The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me.
9 But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.
10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.
11 And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.
12 For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon.
13 And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.
14 Then Daniel answered with counsel and wisdom to Arioch the captain of the king's guard, which was gone forth to slay the wise men of Babylon:
15 He answered and said to Arioch the king's captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel.
16 Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.
17 Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:
18 That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon.
19 Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven.
20 Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his:
21 And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:
22 He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.
23 I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king's matter.
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 shew unto the king the interpretation.
25 Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation.
26 The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?
27 Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king;
28 But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;
29 As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass.
30 But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.
31 Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible.
32 This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass,
33 His legs of iron, his feet part of iron and part of clay.
34 Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces.
35 Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.
36 This is the dream; and we will tell the interpretation thereof before the king.
37 Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory.
38 And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold.
39 And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth.
40 And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise.
41 And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.
42 And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken.
43 And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.
44 And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.
45 Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.
46 Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.
47 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, seeing thou couldest reveal this secret.
48 Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon.
49 Then Daniel requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon: but Daniel sat in the gate of the king.
1 And in the second H8147 year H8141 of the reign H4438 of Nebuchadnezzar H5019 Nebuchadnezzar H5019 dreamed H2492 dreams, H2472 wherewith his spirit H7307 was troubled, H6470 and his sleep H8142 brake H1961 from him.
2 Then the king H4428 commanded H559 to call H7121 the magicians, H2748 and the astrologers, H825 and the sorcerers, H3784 and the Chaldeans, H3778 for to shew H5046 the king H4428 his dreams. H2472 So they came H935 and stood H5975 before H6440 the king. H4428
3 And the king H4428 said H559 unto them, I have dreamed H2492 a dream, H2472 and my spirit H7307 was troubled H6470 to know H3045 the dream. H2472
4 Then spake H1696 the Chaldeans H3778 to the king H4428 in Syriack, H762 O king, H4430 live H2418 for ever: H5957 tell H560 thy servants H5649 the dream, H2493 and we will shew H2324 the interpretation. H6591
5 The king H4430 answered H6032 and said H560 to the Chaldeans, H3779 The thing H4406 is gone H230 from me: H4481 if H2006 ye will not H3809 make known H3046 unto me the dream, H2493 with the interpretation H6591 thereof, ye shall be cut H5648 in pieces, H1917 and your houses H1005 shall be made H7761 a dunghill. H5122
6 But if H2006 ye shew H2324 the dream, H2493 and the interpretation H6591 thereof, ye shall receive H6902 of H4481 me H6925 gifts H4978 and rewards H5023 and great H7690 honour: H3367 therefore H3861 shew H2324 me the dream, H2493 and the interpretation H6591 thereof.
7 They answered H6032 again H8579 and said, H560 Let the king H4430 tell H560 his servants H5649 the dream, H2493 and we will shew H2324 the interpretation H6591 of it.
8 The king H4430 answered H6032 and said, H560 I H576 know H3046 of H4481 certainty H3330 that ye H608 would gain H2084 the time, H5732 because H6903 H3606 ye see H2370 the thing H4406 is gone H230 from H4481 me.
9 But if H2006 ye will not H3809 make known H3046 unto me the dream, H2493 there is but one H1932 H2298 decree H1882 for you: for ye have prepared H2164 lying H3538 and corrupt H7844 words H4406 to speak H560 before H6925 me, till H5705 the time H5732 be changed: H8133 therefore H3861 tell H560 me the dream, H2493 and I shall know H3046 that H1768 ye can shew H2324 me the interpretation H6591 thereof.
10 The Chaldeans H3779 answered H6032 before H6925 the king, H4430 and said, H560 There is H383 not H3809 a man H606 upon H5922 the earth H3007 that can H3202 shew H2324 the king's H4430 matter: H4406 therefore H6903 H1768 there is no H3809 king, H4430 lord, H7229 nor ruler, H7990 that asked H7593 such H1836 things H4406 at any H3606 magician, H2749 or astrologer, H826 or Chaldean. H3779
11 And it is a rare H3358 thing H4406 that the king H4430 requireth, H7593 and there is H383 none H3809 other H321 that can shew H2324 it before H6925 the king, H4430 except H3861 the gods, H426 whose dwelling H4070 is H383 not H3809 with H5974 flesh. H1321
12 For H6903 this H1836 cause H3606 the king H4430 was angry H1149 and very H7690 furious, H7108 and commanded H560 to destroy H7 all H3606 the wise H2445 men of Babylon. H895
13 And the decree H1882 went forth H5312 that the wise H2445 men should be slain; H6992 and they sought H1156 Daniel H1841 and his fellows H2269 to be slain. H6992
14 Then H116 Daniel H1841 answered H8421 with counsel H5843 and wisdom H2942 to Arioch H746 the captain H7229 of H1768 the king's H4430 guard, H2877 which was gone forth H5312 to slay H6992 the wise H2445 men of Babylon: H895
15 He answered H6032 and said H560 to Arioch H746 the king's H4430 captain, H7990 Why H4101 H5922 is the decree H1882 so hasty H2685 from H4481 H6925 the king? H4430 Then H116 Arioch H746 made the thing H4406 known H3046 to Daniel. H1841
16 Then Daniel H1841 went in, H5954 and desired H1156 of H4481 the king H4430 that he would give H5415 him time, H2166 and that he would shew H2324 the king H4430 the interpretation. H6591
17 Then H116 Daniel H1841 went H236 to his house, H1005 and made the thing H4406 known H3046 to Hananiah, H2608 Mishael, H4333 and Azariah, H5839 his companions: H2269
18 That they would desire H1156 mercies H7359 of H4481 H6925 the God H426 of heaven H8065 concerning H5922 this H1836 secret; H7328 that Daniel H1841 and his fellows H2269 should not H3809 perish H7 with H5974 the rest H7606 of the wise H2445 men of Babylon. H895
19 Then H116 was the secret H7328 revealed H1541 unto Daniel H1841 in a night H3916 vision. H2376 Then H116 Daniel H1841 blessed H1289 the God H426 of heaven. H8065
20 Daniel H1841 answered H6032 and said, H560 Blessed H1289 be H1934 the name H8036 of God H426 for H4481 ever H5957 and ever: H5705 H5957 for wisdom H2452 and might H1370 are H1932 his:
21 And he changeth H8133 the times H5732 and the seasons: H2166 he removeth H5709 kings, H4430 and setteth up H6966 kings: H4430 he giveth H3052 wisdom H2452 unto the wise, H2445 and knowledge H4486 to them that know H3046 understanding: H999
22 He revealeth H1541 the deep H5994 and secret things: H5642 he knoweth H3046 what H4101 is in the darkness, H2816 and the light H5094 dwelleth H8271 with him. H5974
23 I H576 thank H3029 thee, and praise H7624 thee, O thou God H426 of my fathers, H2 who hast given H3052 me wisdom H2452 and might, H1370 and hast made known H3046 unto me now H3705 what we desired H1156 of thee: H4481 for thou hast now made known H3046 unto us the king's H4430 matter. H4406
24 Therefore H3606 H6903 H1836 Daniel H1841 went in H5954 unto H5922 Arioch, H746 whom the king H4430 had ordained H4483 to destroy H7 the wise H2445 men of Babylon: H895 he went H236 and said H560 thus H3652 unto him; Destroy H7 not H409 the wise H2445 men of Babylon: H895 bring me in H5954 before H6925 the king, H4430 and I will shew H2324 unto the king H4430 the interpretation. H6591
25 Then H116 Arioch H746 brought in H5954 Daniel H1841 before H6925 the king H4430 in haste, H927 and said H560 thus H3652 unto him, I have found H7912 a man H1400 of the captives H1123 H1547 of H4481 Judah, H3061 that will make known H3046 unto the king H4430 the interpretation. H6591
26 The king H4430 answered H6032 and said H560 to Daniel, H1841 whose name H8036 was Belteshazzar, H1096 Art H383 thou able H3546 to make known H3046 unto me the dream H2493 which I have seen, H2370 and the interpretation H6591 thereof?
27 Daniel H1841 answered H6032 in the presence H6925 of the king, H4430 and said, H560 The secret H7328 which the king H4430 hath demanded H7593 cannot H3202 H3809 the wise H2445 men, the astrologers, H826 the magicians, H2749 the soothsayers, H1505 shew H2324 unto the king; H4430
28 But H1297 there is H383 a God H426 in heaven H8065 that revealeth H1541 secrets, H7328 and maketh known H3046 to the king H4430 Nebuchadnezzar H5020 what H4101 shall be H1934 in the latter H320 days. H3118 Thy dream, H2493 and the visions H2376 of thy head H7217 upon H5922 thy bed, H4903 are these; H1836
29 As for thee, H607 O king, H4430 thy thoughts H7476 came H5559 into thy mind upon H5922 thy bed, H4903 what H4101 should come to pass H1934 hereafter: H311 H1836 and he that revealeth H1541 secrets H7328 maketh known H3046 to thee what H4101 shall come to pass. H1934
30 But as for me, H576 this H1836 secret H7328 is not H3809 revealed H1541 to me for any wisdom H2452 that I have H383 more than H4481 any H3606 living, H2417 but H3861 for their sakes H1701 that H5922 shall make known H3046 the interpretation H6591 to the king, H4430 and that thou mightest know H3046 the thoughts H7476 of thy heart. H3825
31 Thou, H607 O king, H4430 sawest, H1934 H2370 and behold H431 a great H2298 H7690 image. H6755 This H1797 great H7229 image, H6755 whose brightness H2122 was excellent, H3493 stood H6966 before H6903 thee; and the form H7299 thereof was terrible. H1763
32 This image's H6755 head H7217 was of fine H2869 gold, H1722 his breast H2306 and his arms H1872 of silver, H3702 his belly H4577 and his thighs H3410 of brass, H5174
33 His legs H8243 of iron, H6523 his feet H7271 part H4481 of iron H6523 and part H4481 of clay. H2635
34 Thou sawest H2370 H1934 till H5705 that a stone H69 was cut out H1505 without H3809 hands, H3028 which smote H4223 the image H6755 upon H5922 his feet H7271 that were of iron H6523 and clay, H2635 and brake H1855 them H1994 to pieces. H1855
35 Then H116 was the iron, H6523 the clay, H2635 the brass, H5174 the silver, H3702 and the gold, H1722 broken to pieces H1855 H1751 together, H2298 and became H1934 like the chaff H5784 of H4481 the summer H7007 threshingfloors; H147 and the wind H7308 carried H5376 them H1994 away, H5376 that H3606 no H3809 place H870 was found H7912 for them: and the stone H69 that smote H4223 the image H6755 became H1934 a great H7229 mountain, H2906 and filled H4391 the whole H3606 earth. H772
36 This H1836 is the dream; H2493 and we will tell H560 the interpretation H6591 thereof before H6925 the king. H4430
37 Thou, H607 O king, H4430 art a king H4430 of kings: H4430 for the God H426 of heaven H8065 hath given H3052 thee a kingdom, H4437 power, H2632 and strength, H8632 and glory. H3367
38 And wheresoever H3606 the children H1123 of men H606 dwell, H1753 the beasts H2423 of the field H1251 and the fowls H5776 of the heaven H8065 hath he given H3052 into thine hand, H3028 and hath made thee ruler H7981 over them all. H3606 Thou H607 art this head H7217 of gold. H1722
39 And after H870 thee shall arise H6966 another H317 kingdom H4437 inferior H772 to thee, H4481 and another H317 third H8523 kingdom H4437 of brass, H5174 which shall bear rule H7981 over all H3606 the earth. H772
40 And the fourth H7244 kingdom H4437 shall be H1934 strong H8624 as iron: H6523 forasmuch as iron H6523 breaketh in pieces H1855 and subdueth H2827 all H3606 things: and as H6903 iron H6523 that breaketh H7490 all H3606 these, H459 shall it break in pieces H1855 and bruise. H7490
41 And whereas thou sawest H2370 the feet H7271 and toes, H677 part H4481 of potters' H6353 clay, H2635 and part H4481 of iron, H6523 the kingdom H4437 shall be H1934 divided; H6386 but H4481 there shall be H1934 in it of H4481 the strength H5326 of the iron, H6523 forasmuch as H3606 H6903 thou sawest H2370 the iron H6523 mixed H6151 with miry H2917 clay. H2635
42 And as the toes H677 of the feet H7271 were part H4481 of iron, H6523 and part H4481 of clay, H2635 so the kingdom H4437 shall be H1934 partly H4481 H7118 strong, H8624 and partly H4481 H7118 broken. H8406
43 And whereas H1768 thou sawest H2370 iron H6523 mixed H6151 with miry H2917 clay, H2635 they shall mingle themselves H1934 H6151 with the seed H2234 of men: H606 but they shall H1934 not H3809 cleave H1693 one H1836 to H5974 another, H1836 even H1888 as iron H6523 is not H3809 mixed H6151 with clay. H2635
44 And in the days H3118 of these H581 kings H4430 shall the God H426 of heaven H8065 set up H6966 a kingdom, H4437 which shall never H5957 H3809 be destroyed: H2255 and the kingdom H4437 shall not H3809 be left H7662 to other H321 people, H5972 but it shall break in pieces H1855 and consume H5487 all H3606 these H459 kingdoms, H4437 and it H1932 shall stand H6966 for ever. H5957
45 Forasmuch as H3606 H6903 thou sawest H2370 that the stone H69 was cut out H1505 of the mountain H2906 without H3809 hands, H3028 and that it brake in pieces H1855 the iron, H6523 the brass, H5174 the clay, H2635 the silver, H3702 and the gold; H1722 the great H7229 God H426 hath made known H3046 to the king H4430 what H4101 shall come to pass H1934 hereafter: H311 H1836 and the dream H2493 is certain, H3330 and the interpretation H6591 thereof sure. H540
46 Then H116 the king H4430 Nebuchadnezzar H5020 fell H5308 upon H5922 his face, H600 and worshipped H5457 Daniel, H1841 and commanded H560 that they should offer H5260 an oblation H4504 and sweet odours H5208 unto him.
47 The king H4430 answered H6032 unto Daniel, H1841 and said, H560 Of H4481 a truth H7187 it is, that H1768 your God H426 is a God H426 of gods, H426 and a Lord H4756 of kings, H4430 and a revealer H1541 of secrets, H7328 seeing thou couldest H3202 reveal H1541 this H1836 secret. H7328
48 Then H116 the king H4430 made H7236 Daniel H1841 a great man, H7236 and gave H3052 him many H7690 great H7260 gifts, H4978 and made him ruler H7981 over H5922 the whole H3606 province H4083 of Babylon, H895 and chief H7229 of the governors H5460 over H5922 all H3606 the wise H2445 men of Babylon. H895
49 Then Daniel H1841 requested H1156 of H4481 the king, H4430 and he set H4483 Shadrach, H7715 Meshach, H4336 and Abednego, H5665 over H5922 the affairs H5673 of the province H4083 of Babylon: H895 but Daniel H1841 sat in the gate H8651 of the king. H4430
1 And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams; and his spirit was troubled, and his sleep went from him.
2 Then the king commanded to call the magicians, and the enchanters, and the sorcerers, and the Chaldeans, to tell the king his dreams. So they came in and stood before the king.
3 And the king said unto them, I have dreamed a dream, and my spirit is troubled to know the dream.
4 Then spake the Chaldeans to the king in the Syrian language, O king, live for ever: tell thy servants the dream, and we will show the interpretation.
5 The king answered and said to the Chaldeans, The thing is gone from me: if ye make not known unto me the dream and the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.
6 But if ye show the dream and the interpretation thereof, ye shall receive of me gifts and rewards and great honor: therefore show me the dream and the interpretation thereof.
7 They answered the second time and said, Let the king tell his servants the dream, and we will show the interpretation.
8 The king answered and said, I know of a certainty that ye would gain time, because ye see the thing is gone from me.
9 But if ye make not known unto me the dream, there is but one law for you; for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can show me the interpretation thereof.
10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can show the king's matter, forasmuch as no king, lord, or ruler, hath asked such a thing of any magician, or enchanter, or Chaldean.
11 And it is a rare thing that the king requireth, and there is no other that can show it before the king, except the gods, whose dwelling is not with flesh.
12 For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon.
13 So the decree went forth, and the wise men were to be slain; and they sought Daniel and his companions to be slain.
14 Then Daniel returned answer with counsel and prudence to Arioch the captain of the king's guard, who was gone forth to slay the wise men of Babylon;
15 he answered and said to Arioch the king's captain, Wherefore is the decree so urgent from the king? Then Arioch made the thing known to Daniel.
16 And Daniel went in, and desired of the king that he would appoint him a time, and he would show the king the interpretation.
17 Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:
18 that they would desire mercies of the God of heaven concerning this secret; that Daniel and his companions should nor perish with the rest of the wise men of Babylon.
19 Then was the secret revealed unto Daniel in a vision of the night. Then Daniel blessed the God of heaven.
20 Daniel answered and said, Blessed be the name of God for ever and ever; for wisdom and might are his.
21 And he changeth the times and the seasons; he removeth kings, and setteth up kings; he giveth wisdom unto the wise, and knowledge to them that have understanding;
22 he revealeth the deep and secret things; he knoweth what is in the darkness, and the light dwelleth with him.
23 I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast now made known unto me what we desired of thee; for thou hast made known unto us the king's matter.
24 Therefore Daniel went in unto Arioch, whom the king had appointed 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.
25 Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the children of the captivity of Judah, that will make known unto the king the interpretation.
26 The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?
27 Daniel answered before the king, and said, The secret which the king hath demanded can neither wise men, enchanters, magicians, nor soothsayers, show unto the king;
28 but there is a God in heaven that revealeth secrets, and he hath made known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these:
29 as for thee, O king, thy thoughts came `into thy mind' upon thy bed, what should come to pass hereafter; and he that revealeth secrets hath made known to thee what shall come to pass.
30 But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that thou mayest know the thoughts of thy heart.
31 Thou, O king, sawest, and, behold, a great image. This image, which was mighty, and whose brightness was excellent, stood before thee; and the aspect thereof was terrible.
32 As for this image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass,
33 its legs of iron, its feet part of iron, and part of clay.
34 Thou sawest till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and brake them in pieces.
35 Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, so that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.
36 This is the dream; and we will tell the interpretation thereof before the king.
37 Thou, O king, art king of kings, unto whom the God of heaven hath given the kingdom, the power, and the strength, and the glory;
38 and wheresoever the children of men dwell, the beasts of the field and the birds of the heavens hath he given into thy hand, and hath made thee to rule over them all: thou art the head of gold.
39 And after thee shall arise another kingdom inferior to thee; and another third kingdom of brass, which shall bear rule over all the earth.
40 And the fourth kingdom shall be strong as iron, forasmuch as iron breaketh in pieces and subdueth all things; and as iron that crusheth all these, shall it break in pieces and crush.
41 And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, it shall be a divided kingdom; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.
42 And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken.
43 And whereas thou sawest the iron mixed with miry clay, they shall mingle themselves with the seed of men; but they shall not cleave one to another, even as iron doth not mingle with clay.
44 And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed, nor shall the sovereignty thereof be left to another people; but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.
45 Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.
46 Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odors unto him.
47 The king answered unto Daniel, and said, Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, seeing thou hast been able to reveal this secret.
48 Then the king made Daniel great, and gave him many great gifts, and made him to rule over the whole province of Babylon, and to be chief governor over all the wise men of Babylon.
49 And Daniel requested of the king, and he appointed Shadrach, Meshach, and Abed-nego, over the affairs of the province of Babylon: but Daniel was in the gate of the king.
1 And in the second year of the reign of Nebuchadnezzar, dreamed hath Nebuchadnezzar dreams, and his spirit doth move itself, and his sleep hath been against him;
2 and the king saith to call for scribes, and for enchanters, and for sorcerers, and for Chaldeans, to declare to the king his dreams. And they come in and stand before the king;
3 and the king saith to them, `A dream I have dreamed, and moved is my spirit to know the dream.'
4 And the Chaldeans speak to the king `in' Aramaean, `O king, to the ages live, tell the dream to thy servants, and the interpretation we do shew.'
5 The king hath answered and said to the Chaldeans, `The thing from me is gone; if ye do not cause me to know the dream and its interpretation, pieces ye are made, and your houses are made dunghills;
6 and if the dream and its interpretation ye do shew, gifts, and fee, and great glory ye receive from before me, therefore the dream and its interpretation shew ye me.'
7 They have answered a second time, and are saying, `Let the king tell the dream to his servants, and the interpretation we do shew.
8 The king hath answered and said, `Of a truth I know that time ye are gaining, because that ye have seen that the thing is gone from me,
9 `so' that, if the dream ye do not cause me to know -- one is your sentence, seeing a word lying and corrupt ye have prepared to speak before me, till that the time is changed, therefore the dream tell ye to me, then do I know that its interpretation ye do shew me.'
10 The Chaldeans have answered before the king, and are saying, `There is not a man on the earth who is able to shew the king's matter; therefore, no king, chief, and ruler, hath asked such a thing as this of any scribe, and enchanter, and Chaldean;
11 and the thing that the king is asking `is' precious, and others are there not that do shew it before the king, save the gods, whose dwelling is not with flesh.'
12 Therefore the king hath been angry and very wroth, and hath said to destroy all the wise men of Babylon;
13 And the sentence hath gone forth, and the wise men are being slain, and they have sought Daniel and his companions to be slain.
14 Then Daniel hath replied `with' counsel and discretion to Arioch chief of the executioners of the king, who hath gone forth to slay the wise men of Babylon.
15 He hath answered and said to Arioch the king's captain, `Wherefore `is' the sentence so urgent from before the king?' Then Arioch hath made the thing known to Daniel,
16 and Daniel hath gone up, and sought of the king that he would give him time to shew the interpretation to the king.
17 Then Daniel to his house hath gone, and to Hananiah, Mishael, and Azariah, his companions, he hath made the thing known,
18 and to seek mercies from before the God of the heavens concerning this secret, that they destroy not Daniel and his companions with the rest of the wise men of Babylon.
19 Then to Daniel, in a vision of the night, the secret hath been revealed. Then hath Daniel blessed the God of the heavens.
20 Daniel hath answered and said, `Let the name of God be blessed from age even unto age, for wisdom and might -- for they are His.
21 And He is changing times and seasons, He is causing kings to pass away, and He is raising up kings; He is giving wisdom to the wise, and knowledge to those possessing understanding.
22 He is revealing deep and hidden things; He hath known what `is' in darkness, and light with Him hath dwelt.
23 Thee, O God of my fathers, I am thanking and praising, for wisdom and might Thou hast given to me; and now, Thou hast caused me to know that which we have sought from Thee, for the king's matter Thou hast caused us to know.'
24 Therefore Daniel hath gone up unto Arioch, whom the king hath appointed to destroy the wise men of Babylon; he hath gone, and thus hath said to him, `The wise men of Babylon thou dost not destroy, bring me up before the king, and the interpretation to the king I do shew.'
25 Then Arioch in haste hath brought up Daniel before the king, and thus hath said to him -- `I have found a man of the sons of the Removed of Judah, who the interpretation to the king doth make known.'
26 The king hath answered and said to Daniel, whose name `is' Belteshazzar, `Art thou able to cause me to know the dream that I have seen, and its interpretation?'
27 Daniel hath answered before the king and said, `The secret that the king is asking, the wise men, the enchanters, the scribes, the soothsayers, are not able to shew to the king;
28 but there is a God in the heavens, a revealer of secrets, and He hath made known to king Nebuchadnezzar that which `is' to be in the latter end of the days. `Thy dream and the visions of thy head on thy bed are these:
29 Thou, O king, thy thoughts on thy bed have come up `concerning' that which `is' to be after this, and the Revealer of secrets hath caused thee to know that which `is' to be.
30 As to me -- not for `any' wisdom that is in me above any living hath this secret been revealed to me; but for the intent that the interpretation to the king they make known, and the thoughts of thy heart thou dost know.
31 `Thou, O king, wast looking, and lo, a certain great image. This image `is' mighty, and its brightness excellent; it is standing over-against thee, and its appearance `is' terrible.
32 This image! its head `is' of good gold, its breasts and its arms of silver, its belly and its thighs of brass;
33 its legs of iron, its feet, part of them of iron, and part of them of clay.
34 Thou wast looking till that a stone hath been cut out without hands, and it hath smitten the image on its feet, that `are' of iron and of clay, and it hath broken them small;
35 then broken small together have been the iron, the clay, the brass, the silver, and the gold, and they have been as chaff from the summer threshing-floor, and carried them away hath the wind, and no place hath been found for them: and the stone that smote the image hath become a great mountain, and hath filled all the land.
36 This `is' the dream, and its interpretation we do tell before the king.
37 `Thou, O king, art a king of kings, for the God of the heavens a kingdom, strength, and might, and glory, hath given to thee;
38 and whithersoever sons of men are dwelling, the beast of the field, and the fowl of the heavens, He hath given into thy hand, and hath caused thee to rule over them all; thou `art' this head of gold.
39 And after thee doth rise up another kingdom lower than those, and another third kingdom of brass, that doth rule overall the earth.
40 And the fourth kingdom is strong as iron, because that iron is breaking small, and making feeble, all `things', even as iron that is breaking all these, it beateth small and breaketh.
41 As to that which thou hast seen: the feet and toes, part of them potter's clay, and part of them iron, the kingdom is divided: and some of the standing of the iron `is' to be in it, because that thou hast seen the iron mixed with miry clay.
42 As to the toes of the feet, part of them iron, and part of them clay: some part of the kingdom is strong, and some part of it is brittle.
43 Because thou hast seen iron mixed with miry clay, they are mixing themselves with the seed of men: and they are not adhering one with another, even as iron is not mixed with clay.
44 `And in the days of these kings raise up doth the God of the heavens a kingdom that is not destroyed -- to the age, and its kingdom to another people is not left: it beateth small and endeth all these kingdoms, and it standeth to the age.
45 Because that thou hast seen that out of the mountain cut hath been a stone without hands, and it hath beaten small the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king that which `is' to be after this; and the dream `is' true, and its interpretation stedfast.
46 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.
47 The king hath answered 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, since thou hast been able to reveal this secret.'
48 Then the king hath made Daniel great, and many great gifts he hath given to him, and hath caused him to rule over all the province of Babylon, and chief of the perfects over all the wise men of Babylon.
49 And Daniel hath sought from the king, and he hath appointed over the work of the province of Babylon, Shadrach, Meshach, and Abed-Nego, and Daniel `is' in the gate of the king.
1 And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams, and his spirit was troubled, and his sleep went from him.
2 And the king commanded to call the scribes, and the magicians, and the sorcerers, and the Chaldeans, to shew the king his dreams; and they came and stood before the king.
3 And the king said unto them, I have dreamed a dream, and my spirit is troubled to know the dream.
4 And the Chaldeans spoke to the king in Aramaic, O king, live for ever! tell thy servants the dream, and we will shew the interpretation.
5 The king answered and said to the Chaldeans, The command is gone forth from me: If ye do not make known unto me the dream, and its interpretation, ye shall be cut in pieces, and your houses shall be made a dunghill.
6 But if ye shew the dream and its interpretation, ye shall receive of me gifts and rewards and great honour; therefore shew me the dream and its interpretation.
7 They answered the second time and said, Let the king tell his servants the dream, and we will shew the interpretation.
8 The king answered and said, I know of a certainty that ye would gain time, because ye see the word is gone forth from me;
9 but if ye do not make known unto me the dream, there is but one decree for you; for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me its interpretation.
10 The Chaldeans answered before the king and said, There is not a man upon the earth that can shew the king's matter; therefore there is no king, however great and powerful, that hath asked such a thing of any scribe, or magician, or Chaldean.
11 For the thing that the king demandeth is extraordinary, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.
12 For this cause the king was irritated and very wroth, and commanded to destroy all the wise men of Babylon.
13 And the decree went forth that the wise men were to be slain; and they sought Daniel and his companions to slay them.
14 Then Daniel answered with counsel and prudence to Arioch the chief of the king's bodyguard, who had gone forth to slay the wise men of Babylon:
15 he answered and said to Arioch the king's captain, Why is the decree so rigorous from the king? Then Arioch made the thing known to Daniel.
16 And Daniel went in, and requested of the king that he would give him time, that he might shew the king the interpretation.
17 Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions;
18 that they would desire mercies of the God of the heavens concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon.
19 Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of the heavens.
20 Daniel answered and said, Blessed be the name of God for ever and ever; For wisdom and might are his.
21 And it is he that changeth times and seasons; He deposeth kings, and setteth up kings; He giveth wisdom to the wise, And knowledge to them that know understanding.
22 It is he that revealeth the deep and secret things; He knoweth what is in the darkness, and the light dwelleth with him.
23 I thank thee, and I praise thee, O God of my fathers, Who hast given me wisdom and might, And hast made known unto me already what we desired of thee; For thou hast made known unto us the king's matter.
24 Therefore Daniel went in unto Arioch, whom the king had appointed 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 shew unto the king the interpretation.
25 Then Arioch brought in Daniel before the king in haste, and said thus unto him: I have found a man of the sons of the captivity of Judah that will make known unto the king the interpretation.
26 The king answered and said unto Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream that I have seen, and its interpretation?
27 Daniel answered in the presence of the king and said, The secret that the king hath demanded cannot the wise men, the magicians, the scribes, the astrologers, shew unto the king;
28 but there is a God in the heavens, who revealeth secrets, and maketh known to king Nebuchadnezzar what shall be at the end of days. Thy dream, and the visions of thy head upon thy bed are these:
29 -- as for thee, O king, thy thoughts arose upon thy bed, what should come to pass hereafter; and he that revealeth secrets hath made known to thee what shall come to pass.
30 And as for me, this secret is revealed to me, not by [any] wisdom that I have more than any living, but to the intent that the interpretation should be made known to the king, and that thou mightest know the thoughts of thy heart.
31 Thou, O king, sawest, and behold, a great image. This image was mighty and its brightness excellent; it stood before thee, and its appearance was terrible.
32 This image's head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass,
33 its legs of iron, its feet part of iron and part of clay.
34 Thou sawest till a stone was cut out without hands; and it smote the image upon its feet of iron and clay, and broke them to pieces.
35 Then was the iron, the clay, the brass, the silver, and the gold broken in pieces together, and they became like the chaff of the summer threshing-floors; and the wind carried them away, and no place was found for them. And the stone that smote the image became a great mountain, and filled the whole earth.
36 This is the dream; and we will tell the interpretation of it before the king.
37 Thou, O king, art a king of kings, unto whom the God of the heavens hath given the kingdom, the power, and the strength, and the glory;
38 and wheresoever the children of men, the beasts of the field, and the fowl of the heavens dwell, he hath given them into thy hand, and hath made thee ruler over them all: thou art this head of gold.
39 And after thee shall arise another kingdom inferior to thee; then another third kingdom of brass, which shall bear rule over all the earth.
40 And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth everything, and as iron that breaketh all these, so shall it break in pieces and bruise.
41 And whereas thou sawest the feet and toes, part of potter's clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.
42 And [as] the toes of the feet were part of iron and part of clay, the kingdom shall be partly strong and partly fragile.
43 And whereas thou sawest the iron mixed with miry clay, they shall mingle themselves with the seed of men; but they shall not cleave one to another, even as iron doth not mingle with clay.
44 And in the days of these kings shall the God of the heavens set up a kingdom which shall never be destroyed; and the sovereignty thereof shall not be left to another people: it shall break in pieces and consume all these kingdoms, but itself shall stand for ever.
45 Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold, -- the great God hath made known to the king what shall come to pass hereafter. And the dream is certain, and the interpretation of it sure.
46 Then king Nebuchadnezzar fell on his face and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.
47 The king answered Daniel and said, Of a truth it is that your God is the God of gods, and the Lord of kings, and a revealer of secrets, because thou wast able to reveal this secret.
48 Then the king made Daniel great, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon.
49 And Daniel requested of the king, and he appointed Shadrach, Meshach, and Abed-nego over the administration of the province of Babylon. And Daniel was in the gate of the king.
1 In the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams; and his spirit was troubled, and his sleep went from him.
2 Then the king commanded to call the magicians, and the enchanters, and the sorcerers, and the Chaldeans, to tell the king his dreams. So they came in and stood before the king.
3 The king said to them, I have dreamed a dream, and my spirit is troubled to know the dream.
4 Then spoke the Chaldeans to the king in the Syrian language, O king, live forever: tell your servants the dream, and we will show the interpretation.
5 The king answered the Chaldeans, The thing is gone from me: if you don't make known to me the dream and the interpretation of it, you shall be cut in pieces, and your houses shall be made a dunghill.
6 But if you show the dream and the interpretation of it, you shall receive of me gifts and rewards and great honor: therefore show me the dream and the interpretation of it.
7 They answered the second time and said, Let the king tell his servants the dream, and we will show the interpretation.
8 The king answered, I know of a certainty that you would gain time, because you see the thing is gone from me.
9 But if you don't make known to me the dream, there is but one law for you; for you have prepared lying and corrupt words to speak before me, until the time be changed: therefore tell me the dream, and I shall know that you can show me the interpretation of it.
10 The Chaldeans answered before the king, and said, There is not a man on the earth who can show the king's matter, because no king, lord, or ruler, has asked such a thing of any magician, or enchanter, or Chaldean.
11 It is a rare thing that the king requires, and there is no other who can show it before the king, except the gods, whose dwelling is not with flesh.
12 For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon.
13 So the decree went forth, and the wise men were to be slain; and they sought Daniel and his companions to be slain.
14 Then Daniel returned answer with counsel and prudence to Arioch the captain of the king's guard, who was gone forth to kill the wise men of Babylon;
15 he answered Arioch the king's captain, Why is the decree so urgent from the king? Then Arioch made the thing known to Daniel.
16 Daniel went in, and desired of the king that he would appoint him a time, and he would show the king the interpretation.
17 Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:
18 that they would desire mercies of the God of heaven concerning this secret; that Daniel and his companions should nor perish with the rest of the wise men of Babylon.
19 Then was the secret revealed to Daniel in a vision of the night. Then Daniel blessed the God of heaven.
20 Daniel answered, Blessed be the name of God forever and ever; for wisdom and might are his.
21 He changes the times and the seasons; he removes kings, and sets up kings; he gives wisdom to the wise, and knowledge to those who have understanding;
22 he reveals the deep and secret things; he knows what is in the darkness, and the light dwells with him.
23 I thank you, and praise you, you God of my fathers, who have given me wisdom and might, and have now made known to me what we desired of you; for you have made known to us the king's matter.
24 Therefore Daniel went in to Arioch, whom the king had appointed to destroy the wise men of Babylon; he went and said thus to him: Don't destroy the wise men of Babylon; bring me in before the king, and I will show to the king the interpretation.
25 Then Arioch brought in Daniel before the king in haste, and said thus to him, I have found a man of the children of the captivity of Judah, who will make known to the king the interpretation.
26 The king answered Daniel, whose name was Belteshazzar, Are you able to make known to me the dream which I have seen, and the interpretation of it?
27 Daniel answered before the king, and said, The secret which the king has demanded can neither wise men, enchanters, magicians, nor soothsayers, show to the king;
28 but there is a God in heaven who reveals secrets, and he has made known to the king Nebuchadnezzar what shall be in the latter days. Your dream, and the visions of your head on your bed, are these:
29 as for you, O king, your thoughts came [into your mind] on your bed, what should happen hereafter; and he who reveals secrets has made known to you what shall happen.
30 But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that you may know the thoughts of your heart.
31 You, O king, saw, and, behold, a great image. This image, which was mighty, and whose brightness was excellent, stood before you; and the aspect of it was awesome.
32 As for this image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass,
33 its legs of iron, its feet part of iron, and part of clay.
34 You saw until a stone was cut out without hands, which struck the image on its feet that were of iron and clay, and broke them in pieces.
35 Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing floors; and the wind carried them away, so that no place was found for them: and the stone that struck the image became a great mountain, and filled the whole earth.
36 This is the dream; and we will tell the interpretation of it before the king.
37 You, O king, are king of kings, to whom the God of heaven has given the kingdom, the power, and the strength, and the glory;
38 and wherever the children of men dwell, the animals of the field and the birds of the sky has he given into your hand, and has made you to rule over them all: you are the head of gold.
39 After you shall arise another kingdom inferior to you; and another third kingdom of brass, which shall bear rule over all the earth.
40 The fourth kingdom shall be strong as iron, because iron breaks in pieces and subdues all things; and as iron that crushes all these, shall it break in pieces and crush.
41 Whereas you saw the feet and toes, part of potters' clay, and part of iron, it shall be a divided kingdom; but there shall be in it of the strength of the iron, because you saw the iron mixed with miry clay.
42 As the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken.
43 Whereas you saw the iron mixed with miry clay, they shall mingle themselves with the seed of men; but they shall not cling to one another, even as iron does not mingle with clay.
44 In the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed, nor shall the sovereignty of it be left to another people; but it shall break in pieces and consume all these kingdoms, and it shall stand forever.
45 Because you saw that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God has made known to the king what shall happen hereafter: and the dream is certain, and the interpretation of it sure.
46 Then the king Nebuchadnezzar fell on his face, and worshiped Daniel, and commanded that they should offer an offering and sweet odors to him.
47 The king answered to Daniel, and said, Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, seeing you have been able to reveal this secret.
48 Then the king made Daniel great, and gave him many great gifts, and made him to rule over the whole province of Babylon, and to be chief governor over all the wise men of Babylon.
49 Daniel requested of the king, and he appointed Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon: but Daniel was in the gate of the king.
1 In the second year of the rule of Nebuchadnezzar, Nebuchadnezzar had dreams; and his spirit was troubled and his sleep went from him.
2 Then the king gave orders that the wonder-workers, and the users of secret arts, and those who made use of evil powers, and the Chaldaeans, were to be sent for to make clear to the king his dreams. So they came and took their places before the king.
3 And the king said to them, I have had a dream, and my spirit is troubled by the desire to have the dream made clear to me.
4 Then the Chaldaeans said to the king in the Aramaean language, O King, have life for ever: give your servants an account of your dream, and we will make clear to you the sense of it.
5 The king made answer and said to the Chaldaeans, This is my decision: if you do not make clear to me the dream and the sense of it, you will be cut in bits and your houses made waste.
6 But if you make clear the dream and the sense of it, you will have from me offerings and rewards and great honour: so make clear to me the dream and the sense of it.
7 A second time they said in answer, Let the king give his servants an account of his dream, and we will make clear the sense.
8 The king made answer and said, I am certain that you are attempting to get more time, because you see that my decision is fixed;
9 That if you do not make my dream clear to me there is only one fate for you: for you have made ready false and evil words to say before me till the times are changed: so give me an account of the dream, and I will be certain that you are able to make the sense of it clear.
10 Then the Chaldaeans said to the king in answer, There is not a man on earth able to make clear the king's business; for no king, however great his power, has ever made such a request to any wonder-worker or user of secret arts or Chaldaean.
11 The king's request is a very hard one, and there is no other who is able to make it clear to the king, but the gods, whose living-place is not with flesh.
12 Because of this the king was angry and full of wrath, and gave orders for the destruction of all the wise men of Babylon.
13 So the order went out that the wise men were to be put to death; and they were looking for Daniel and his friends to put them to death.
14 Then Daniel gave an answer with wisdom and good sense to Arioch, the captain of the king's armed men, who had gone out to put to death the wise men of Babylon;
15 He made answer and said to Arioch, O captain of the king, why is the king's order so cruel? Then Arioch gave Daniel an account of the business.
16 And Daniel went in and made a request to the king to give him time and he would make clear the sense of his dream to the king.
17 And Daniel went to his house and gave his friends Hananiah, Mishael, and Azariah the news:
18 So that they might make a request for the mercy of the God of heaven in the question of this secret; so that Daniel and his friends might not come to destruction with the rest of the wise men of Babylon.
19 Then the secret was made clear to Daniel in a vision of the night. And Daniel gave blessing to the God of heaven.
20 And Daniel said in answer, May the name of God be praised for ever and ever: for wisdom and strength are his:
21 By him times and years are changed: by him kings are taken away and kings are lifted up: he gives wisdom to the wise, and knowledge to those whose minds are awake:
22 He is the unveiler of deep and secret things: he has knowledge of what is in the dark, and the light has its living-place with him.
23 I give you praise and worship, O God of my fathers, who have given me wisdom and strength, and have now made clear to me what we were requesting from you: for you have given us knowledge of the king's business.
24 For this reason Daniel went to Arioch, to whom the king had given orders for the destruction of the wise men of Babylon, and said to him, Do not put to death the wise men of Babylon: take me in before the king and I will make clear to him the sense of the dream.
25 Then Arioch quickly took Daniel in before the king, and said to him, Here is a man from among the prisoners of Judah, who will make clear to the king the sense of the dream.
26 The king made answer and said to Daniel, whose name was Belteshazzar, Are you able to make clear to me the dream which I saw and its sense?
27 Then Daniel said in answer to the king, No wise men, or users of secret arts, or wonder-workers, or readers of signs, are able to make clear to the king the secret he is searching for;
28 But there is a God in heaven, the unveiler of secrets, and he has given to King Nebuchadnezzar knowledge of what will take place in the last days. Your dreams and the visions of your head on your bed are these:
29 As for you, O King, the thoughts which came to you on your bed were of what will come about after this: and the unveiler of secrets has made clear to you what is to come.
30 As for me, this secret is not made clear to me because of any wisdom which I have more than any living man, but in order that the sense of the dream may be made clear to the king, and that you may have knowledge of the thoughts of your heart.
31 You, O King, were looking, and a great image was there. This image, which was very great, and whose glory was very bright, was placed before you: its form sent fear into the heart.
32 As for this image, its head was made of the best gold, its breast and its arms were of silver, its middle and its sides were of brass,
33 Its legs of iron, its feet were in part of iron and in part of potter's earth.
34 While you were looking at it, a stone was cut out, but not by hands, and it gave the image a blow on its feet, which were of iron and earth, and they were broken in bits.
35 Then the iron and the earth, the brass and the silver and the gold, were smashed together, and became like the dust on the floors where grain is crushed in summer; and the wind took them away so that no sign of them was to be seen: and the stone which gave the image a blow became a great mountain, covering all the earth.
36 This is the dream; and we will make clear to the king the sense of it.
37 You, O King, king of kings, to whom the God of heaven has given the kingdom, the power, and the strength, and the glory,
38 Wherever the children of men are living; into whose hands he has given the beasts of the field and the birds of heaven, and has made you ruler over them all, you are the head of gold.
39 And after you another kingdom, lower than you, will come to power; and a third kingdom, of brass, ruling over all the earth.
40 And the fourth kingdom will be strong as iron: because, as all things are broken and overcome by iron, so it will have the power of crushing and smashing down all the earth.
41 And as you saw the feet and toes, part of potter's work and part of iron, there will be a division in the kingdom; but there will be some of the strength of iron in it, because you saw the iron mixed with the potter's earth.
42 And as the toes of the feet were in part of iron and in part of earth, so part of the kingdom will be strong and part of it will readily be broken.
43 And as you saw the iron mixed with earth, they will give their daughters to one another as wives: but they will not be united one with another, even as iron is not mixed with earth.
44 And in the days of those kings, the God of heaven will put up a kingdom which will never come to destruction, and its power will never be given into the hands of another people, and all these kingdoms will be broken and overcome by it, but it will keep its place for ever.
45 Because you saw that a stone was cut out of the mountain without hands, and that by it the iron and the brass and the earth and the silver and the gold were broken to bits, a great God has given the king knowledge of what is to take place in the future: the dream is fixed, and its sense is certain.
46 Then King Nebuchadnezzar, falling down on his face, gave worship to Daniel, and gave orders for an offering and spices to be given to him;
47 And the king made answer to Daniel and said, Truly, your God is a God of gods and a Lord of kings, and an unveiler of secrets, for you have been able to make this secret clear.
48 Then the king made Daniel great, and gave him offerings in great number, and made him ruler over all the land of Babylon, and chief over all the wise men of Babylon.
49 And at Daniel's request, the king gave Shadrach, Meshach, and Abed-nego authority over the business of the land of Babylon: but Daniel was kept near the king's person.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Daniel 2
Commentary on Daniel 2 John Gill's Exposition of the Bible
INTRODUCTION TO DANIEL 2
The subject of this chapter is a dream which Nebuchadnezzar had dreamed, but had forgot; upon which he calls his magicians and astrologers together, to tell him it, and the interpretation of it; threatening them with death if they did not, and promising them great rewards and honour if they did, Daniel 2:1, they urge the unreasonableness of the demand, and the impossibility of the thing; which so highly incensed the king, that he ordered their immediate destruction, Daniel 2:7, Daniel and his companions being in danger, he goes in to the king, and desires time, and he would show him what he had dreamed; which being granted, he spent it in prayer to God, Daniel 2:14, and the thing being revealed to him, he gave thanks to God, Daniel 2:19, and being introduced to the king, he both told him his dream, and the interpretation of it; which concerned the four monarchies of the world, and the everlasting kingdom of the Messiah, Daniel 2:24, upon which he was highly honoured, and greatly promoted by the king, Daniel 2:46.
And in the second year of the reign of Nebuchadnezzar,.... It was in the first year of Nebuchadnezzar's reign that Daniel was carried captive, Jeremiah 25:1, three years Daniel had been under tutors; at the end of which he was presented to the king, as is related in the preceding chapter; and yet the following dream was in the second of his reign: this creates a difficulty, which is solved by some thus: in the second year after the destruction of the temple, so the Jewish chronicleF15Seder Olam Rabba, c. 28. p. 80. , with which Jarchi agrees; others, as Aben Ezra, in the second year of his monarchy, after he had subdued all the nations round about; and so Josephus saysF16Antiqu. l. 10. c. 10. sect. 3. , it was in the second year after the destruction of the Egyptians. R. Moses the priest, in Aben Ezra, would have it to be the second year to his reign, to the end of it, when there were only two years wanting to it; a very unusual way of reckoning indeed! and therefore justly rejected by Aben Ezra: but all these dates are too late, since Daniel long before these times was well known, and in great fame for his wisdom; whereas, at this time, it does not appear that he was much known, or in great request: it is better either to render it, "in the second year", that is, after Daniel and his companions had been presented to the king, and promoted;
even in the reign of Nebuchadnezzar, as opposed to the reign of Darius or Cyrus, in which he flourished also: or rather this was the second year of Nebuchadnezzar's reigning alone; for he had been taken into partnership in the throne with his father before his death, as BerosusF17Apud Joseph. contr. Apion. l. 1. c. 19. observes, which is said to be two years; so that this second year was the fourth year of his reign, reckoning from the time he reigned conjunctly with his father, though the second of his reigning alone: yet it seems best of all to render the words, with NoldiusF18Concord. Ebr. Part. p. 452. No. 1405. , but in the second year, in the reign of Nebuchadnezzar; that is, in the second year of Daniel's ministry in or under the reign of Nebuchadnezzar; who continued at court under different reigns, till the first of Cyrus: this was, according to Bishop UsherF19Annales Vet. Test. A. M. 3401. , and Mr. WhistonF20Chronological Tables, cent. 9. , in the year of the world 3401 A.M., and before Christ 603. Mr. BedfordF21Scripture Chronology, p. 677. places it in 604:
Nebuchadnezzar dreamed dreams; which, though but one, yet, relating to various things, the several parts of the human body, and the different metals the form he saw was made of, as well as the four monarchies it signified, is called "dreams". Jacchiades says, he first dreamed the dream, and then the interpretation of it; which is the reason of the plural number: wherewith his spirit was troubled; it gave his mind a great deal of trouble while he was dreaming it; and when he awaked, though he could not recover it, yet he had some confused broken ideas of it; it had left some impressions upon him, which gave him great uneasiness, and the more as he could not recollect any part of it; his mind was agitated, and tossed to and fro, and under the greatest perplexity:
and his sleep brake from him; went away from him, through the strangeness of the dream, and the effect it had upon him.
Then the king commanded to call the magicians,.... He ordered his servants in waiting to send immediately for the wise men, the philosophers of that age and kingdom, that studied the things of nature, and the natural causes of things:
and the astrologers; that cast nativities, and pretended by the position and influence of the stars to know what would befall men:
and the sorcerers; or wizards, that made use of familiar spirits, and the help of the devil; necromancers that consulted the dead, in order to get knowledge of future things:
and the Chaldeans; so called, not from their country; for probably all the preceding were Chaldeans by nation; but inasmuch as the study of judiciary astrology, and other unlawful arts, greatly obtained in Chaldea; hence those that were addicted to them had this nameF23Vid. Juvenal. Satyr. 6. A. Gellii Noet. Attic, l. 1. c. 9. Cicero de Divinatione, I. 1. :
for to show the king his dreams; both what it was he dreamed, and what the interpretation or meaning of it was: so they came, and stood before the king; they came immediately, with great readiness and willingness, esteeming it a great honour done them to be sent for by the king, and admitted into his chamber; and hoping it would turn much both to their credit and profit; and being come, they stood waiting his will and pleasure.
And the king said unto them, I have dreamed a dream,.... What before is called dreams is here expressed in the singular, a dream; for it was but one dream, though it contained in it various things; this the king could remember, that he had a dream; for it had left some impression on his mind, though he could not call to mind what it was about. Aben Ezra makes mention of one of their Gaons or Rabbins, that affirmed that Nebuchadnezzar knew his dream, but was willing to try the wise men; but, as he observes, he could not surely believe the words of Daniel:
and my spirit was troubled to know the dream; both that, and the meaning of it; he says nothing as yet about the interpretation of it; concluding that, if they could tell him the dream, they could explain it to him; or then it would be time enough to inquire after that.
Then spake the Chaldeans to the king in, Syriac,.... These spake, either because the interpretation of dreams particularly belonged to them; or else as being the chief of the wise men, and of greatest authority; or as chosen by the rest, and spake in their name; and indeed this appellation may include them all, being all of the same country, though they might differ in their profession: they spake in the Syriac or Babylonish language, the same with the Chaldee, being their mother tongue, and that of the king too; and therefore could more easily speak it themselves, and be more easily understood by him, than if they had spoke in another; See Gill on Daniel 1:4 and from hence, to the end of the "seventh" chapter, Daniel writes in Chaldee; the things he treats of chiefly relating to the Chaldeans:
O king, live for ever; which is a wish of long life, health, and prosperity; and does not intend an everlasting continuance in this world, or an eternal life in another, to the knowledge of which they might be strangers: this was an usual form of salutation of kings in these eastern nations; like to this is that of Sinaetus, a Persian, to Artaxerxes MnemonF24Aelian. Var. Hist. l. 1. c. 32. .
"O King Artaxerxes, reign for ever;'
so saidF25Curtius, l. 6. c. 5. Artabazus, a faithful friend of Darius, to Alexander the great, when he met him with the friends and relations of Darius,
"O king, may you flourish in perpetual happiness:'
tell thy servants the dream, and we will show the interpretation; this was not the thing that was asked of them, but the dream itself; and if that had been told them, they promise more than there is reason to believe they would have fulfilled, had that been done; it is more than the Egyptian magicians could do, even when Pharaoh had told them his dream: this they said partly to get time, and partly to make a show of their skill and knowledge; though in a very vain and arrogant manner.
The king answered and said to the Chaldeans,.... In the same language they spoke to him:
the thing is gone from me; either the dream was gone from him; it was out of his mind, he had forgot it, and could not call it to remembrance; he had been dreaming of monarchies and kingdoms, which are themselves but dreams and tales, and empty things that pass away, and which he might have learned from hence: or, as it may be rendered, "the word is confirmed by me"F26מלתא מני אזדא "verbum a me firmum, vel firmatum", Michaelis; "a me decretum et statutum", L'Empereur. . Saadiah says, that some observe that the word here used has the signification of strength or firmness; and so Aben Ezra interprets the word, is stable and firm; to which agrees the Syriac version,
"most sure is the word which I pronounce;'
referring not to the dream, but to what follows the king's declaration, both with respect to threatenings and promises:
if ye will not make known unto me the dream, with the interpretation thereof; the king speaks as if he thought it was in their power, but they were unwilling to do it; though no doubt, had they been able, they would have readily done it, both for their credit and advantage:
ye shall be cut in pieces; not only cut in two, but into various pieces, limb by limb, as Agag by Samuel, and the Ammonites by David; and which was a punishment often inflicted in the eastern nations; as Orpheus was cut to pieces by the Thracian women, and Bessus by order of Alexander the greatF1Vid. Curtium, l. 7. c. 5. p. 206. ; much the same punishment as, with us, to be hanged, drawn, and quartered:
and your houses shall be made a dunghill; be destroyed, and never rebuilt more, but put to the most contemptible uses: and this was common among the Romans; when any were found plotting against the government, or guilty of treason, they were not only capitally punished, but their houses were pulled down, or the names of them changed; or, however, were not used for dwelling houses; so the house of Caius Cassius was pulled down and demolished for his affectation of government, and for treason; and that of M. Maulins Capitolinus, who was suspected of seizing the government, after he was thrown from the rock, was made a mint of; and that of Spuflus Melius for the same crime, after he had suffered, was by reproach called Aequimelium; and of the like kind many instances are givenF2Vid. Alex. ab Alex. Genial. Dier. l. 3. c. 23. and so among the Grecians; PausaniasF3Eliac. 2. sive l. 6. p. 366. relates of Astylus Crotoniata, that by way of punishment, and as a mark of infamy upon him for a crime he had done, his house was appointed for a public prison. HerodotusF4Erato, sive I. 6. p. 72. reports Leutychides, general of the Lacedemonians in Thessalian expedition, that having received money by way of bribery, for which he was tried and condemned, though he made his escape, his house was demolished; and the same usage and custom remains to this day in France: thus the unhappy Damien, a madman, who of late stabbed the French king; one part of his sentence was, that the house in which he was born should be pulled down, as he himself also was pulled and cut to pieces; see 2 Kings 10:27.
But if ye show the dream, and the interpretation thereof,.... Which he was extremely intent upon to know; and therefore makes use of every way to obtain it, first by threatenings, to terrify, and next by promises, to allure:
ye shall receive of me gifts, and rewards, and great honour; gold, silver, jewels, rich apparel, houses, lands, and great promotion to some of the highest places of honour, trust, and profit, in the kingdom, as Daniel afterwards had:
therefore show me the dream, and the interpretation thereof; at once, directly, without any more ado; for the king was impatient of it.
They answered again, and said,.... Or, a "second"F5תנינות δευτερον, Sept.; "secundo", Pagninus, Montanus, Junius & Tremellius, Piscator; so Ar. time; repeating the same words, having nothing more to say:
let the king tell his servants the dream, and we will show the interpretation thereof; the first part was but right and reasonable, though the latter was mere boasting and arrogancy.
The king answered and said, I know of certainty,.... I see plainly and clearly what you are at, and am fully assured you mean nothing, but that
ye would gain the time: or buyF6די עדנא אנתון זבנין "quod tempus vos emitis", Pagninus, Munster; "ementes", Montanus; "vos tempus redimere", Junius & Tremellius, Piscator. , or redeem time, as in Ephesians 5:16, prolong time, put off the answer to longer time; spin out time, as people do in buying and selling; or have it in their possession and power when to answer; and so by gaining time, or being master of it, might hope something would turn up to their advantage, and extricate them out of their present difficulties:
because ye see the thing is gone from me; the dream he could not remember; or because the decree was certain which he had determined concerning them; See Gill on Daniel 2:5.
But if ye will not make known unto me the dream,.... For the present he does not insist upon the interpretation, only the dream itself, at least this is now only mentioned; concluding that if they could do the one, they could do the other, as is after observed:
there is but one decree for you; for them all; and that was the decree of death; which should never be revoked or mitigated, or the sentence be changed for another; but should certainly be executed, and in which they were all involved, not one should escape:
for ye have prepared lying and corrupt words to speak before me; framed a deceitful answer to impose upon and screen yourselves:
till the time be changed; either that he could remember his dream, and tell them it himself; or all the images and impressions of it were wore off his mind, so that they could tell him anything, and he not be able to disprove them; or he would grow indifferent to it, and his passionate desire after it cool, and he be careless whether he knew it or not; or he or they should die; or he might be engaged in other affairs, and be called abroad to war, as he had been; or some thing or other turn up, whereby they might escape the ruin threatened. Saadiah fixes the time to noon, when the conversation of kings ceased, and they were otherwise engaged:
therefore tell me the dream, and I shall know that ye can show me the interpretation thereof; for by being able to tell a dream that was past, it might be concluded they were able to tell what was to come, signified by that dream; and if they could not declare what was past, how should it be thought that they could foretell things to come?
The Chaldeans answered before the King, and said,.... As follows, in order to appease his wrath, and cool his resentment, and bring him to reason:
there is not a man upon the earth can show the king's matter; or, "upon the dry land"F7על יבשתא "super aridam", Pagninus, Montanus; "super arida", Cocceius; "super arido", Michaelis. : upon the continent, throughout the whole world, in any country whatever; not one single man can be found, be he ever so wise and learned, that can show the king what he requires; and yet Daniel afterwards did; and so it appears, by this confession, that he was greater than they, or any other of the same profession with them: this is one argument they use to convince the king of the unreasonableness of his demand; it being such that no man on earth was equal to; another follows:
therefore there is no king, lord, nor ruler; there neither is, nor never was, any potentate or prince, be who he will; whether, as Jacchiades distinguishes them, a "king" over many provinces, whose empire is very large; or "lord" over many cities; or "ruler" over many villages belonging to one city; in short, no man of power and authority, whether supreme or subordinate:
that asked things at any magician, or astrologer, or Chaldean; never was such a thing required of any before; no instance, they suggest, could be produced in ancient history, or in the present age, in any kingdom or court under the heavens, of such a request being made; or that anything of this kind was ever insisted upon; and therefore hoped the king would not insist upon it; and which no doubt was true: Pharaoh required of his wise men to tell him the interpretation of his dream, but not the dream itself.
And it is a rare thing the king requireth, Meaning not scarce, or seldom heard of; for they had before asserted it never had been required; but that it was hard and difficult, yea, with them, and as they supposed with any other, impossible to be done:
and there is none other that can show it before the king, except the gods, whose dwelling is not with flesh; these men own there was a God, though, they held, more than one; and the omniscience of God, though they seem to have no notion of his omnipresence; and to suggest as if he had no concern with mortals; had no regard to men on earth, nor communicated the knowledge of things unto them. Jarchi, Aben Ezra, and Saadiah, interpret this of angels, who are incorporeal; but the superior deities of the Gentiles are rather designed; who were supposed to dwell in heaven, and to have no conversation with men on earth; these, it is owned, could declare to the king what he desired, and no other; and therefore should not persist in his demand on them.
For this cause the king was angry, and very furious,.... Not only because they could not tell his dream, and the interpretation of it; but because they represented him as requiring a thing unreasonable and impossible, which had never been done by any potentate but himself, and could never be answered but by the gods: this threw him into an excess of wrath and fury; which in those tyrannical and despotic princes was exceeding great and terrible:
and commanded to destroy all the wise men of Babylon; not only those that were now in his presence, but all others; concluding from this instance that they were an useless set of men, yea, deceivers and impostors.
And the decree went forth that the wise men should be slain,.... Or, "and the wise men were slain"F8וחכימיא מתקטלין "et sapientes interficiebantur", Pagninus, Montanus, Munster, Piscator, Michaelis. , as the Septuagint, Vulgate Latin, and Syriac versions render it; and so Saadiah: orders were given by the king to his proper officers, and his edict was published, and his will made known in the usual manner; upon which the wise men, at least some of them, were slain; very probably those who were in the king's presence, and at court; and the officers were gone out to slay the rest:
and they sought Daniel and his fellows to be slain; who had the character of wise men, and might be envied at court, and so the officers took this opportunity, having these orders, to slay them: there was, no doubt, a particular providence, that Daniel and his friends should not be at court at this time; both that the vanity of the Chaldean wisdom and arts might be the more manifest and made known, and the divine and superior wisdom and knowledge of Daniel might be more conspicuous, and his fame be spread in Babylon, and in other provinces.
Then Daniel answered with counsel and wisdom,.... In a discreet manner, using soft words and gentle language, humbly and modestly inquiring what should be the meaning of all this. The Vulgate Latin version is, "he inquired of the law and decree"F9התיב עטא וטעם "interrogavit de lege et decreto", V. L.; "super consilio", Munster, Calvin; "de eo consilio", Castalio. ; what was the reason of the king's orders, which this officer had in commission to execute; with which others agree: or, "he made to return the counsel and decree"F11"Redire fecit consilium et statutum", Pagninus, Montanus; "reverti fecit", Michaelis. , as some choose to render it; he stopped the execution of it for the present, by his inquiries and prudent behaviour but neither seem to agree with what follows; the first sense is best:
to Arioch the captain of the king's guards: there was a king of this name, Genesis 14:1, this man, according to the Septuagint version, and others that follow it, was the chief of the king's cooks; and Aben Ezra says the word in the Arabic language so signifies: or, as it may be rendered, "the chief of the slaughterers"F12רב טבחיא "principem carnificum", Montanus, Grotius. ; the executioners of malefactors, so Jarchi; he was the king's chief executioner, with which agrees the business he was now charged with: the Vulgate Latin version calls him the prince of the militia; and others the king's provost marshal:
which was gone forth to slay the wise men of Babylon; who by the king's order went forth from the court into the city, to slay all in Babylon who went under the character of wise men; they were not among those that could not answer the king's demand, since they declared none could do it; and therefore he ordered them all to be slain, as a set of useless men in his kingdom.
And he answered and said to Arioch the king's captain,.... Or governorF13שליטא "dominatori", Junius &, Tremellius, Piscator, Broughtonus, ; over the persons before mentioned; either the king's guard or militia, or cooks or executioners: before, the manner in which Daniel answered is observed; here, the matter of it, as follows:
why is the decree so hasty from the King? or, "why this rash", hasty, or cruel (as the Vulgate Latin version) decree from the king? for so it was: what is the cause and reason of it?
then Arioch made the thing known to Daniel; who before was ignorant of it; he was not with the wise men before the king; either they did not care he should go with them, and therefore called him not; or he did not choose to go himself, being under no temptation by the rewards offered, and especially having no summons from the king himself: this being his case, Arioch informs him of the whole affair; how that the king had dreamed a dream, and forgot it; and had sent for the wise men to tell him both it and the interpretation; but they not being able to do it, and declaring also that it was impossible to be done, the king had given orders to slay all of that character.
Then Daniel went in,.... Or "went up"F14על "ascendit", Gejerus. ; 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.
Then Daniel went to his house,.... Which Sanctius thinks was in the king's palace; very probably it might be near it, somewhere in the city of Babylon; for that it should be twenty miles from that city, as Benjamin of Tudela relatesF15Itinerarium, p. 76. , is not likely; since Arioch's orders reached to none but the wise men of Babylon, and where he sought for and found Daniel; hither he went, to be alone, and to seek the Lord in secret:
and made the thing known to Hananiah, Mishael, and Azariah, his companions; who either dwelt in the same house with him, or not far off; whom he sent for and acquainted with all that had passed, both between the king and the wise men, and the consequence of that; and between him and the king, and what promise he had made, relying on his God and theirs.
That they would desire mercies of the God of heaven concerning this secret,.... His view in sending for them, and informing them of this whole affair, was to engage them in prayer to God with him; even to that God that made the heaven, and dwells there, and is above all, and sees and knows what is done in earth, and rules both in heaven and in earth according to his will; to entreat his mercy, whose mercies are manifold, and not plead any merits of their own; and that he would, in compassion to them, and the lives of others that were in danger, make known this secret of the king's dream, and the interpretation of it; which could never be found out by the sagacity of men, or by any art they are masters of: this Daniel requested of them, as knowing that it was their duty and interest, as well as his, to unite in prayer unto God on this account, and that the joint and fervent prayer of righteous men avails much with him:
that Daniel and his fellows should not perish with the rest of the wise men of Babylon; which they were in danger of: this was the mercy they were to implore, being in distress, and this the interest they had in this affair; a strong argument to induce them to it.
Then was the secret revealed unto Daniel in a night vision,.... That is, after Daniel and his companions had importunately sought the Lord by prayer, the secret of the king's dream, and the interpretation of it, were made known to Daniel, and to him only; he being the person designed in Providence to be raised to great honour and dignity by means of it; this was done either the same night, or the night following, and, as some think, in a dream, and that he dreamed the same dream Nebuchadnezzar did, which he remembered, though the king forgot it; or, however, the same image was represented, to him, whether sleeping or waking, and the meaning of it given him:
then Daniel blessed the God of heaven: gave thanks to him, that he had heard his prayer, and indulged him in his request; which thanksgiving, blessing, or praise, is expressed in the following words:
Daniel answered and said,.... That is, he began his prayer, as Jacchiades observes, or his thanksgiving, and expressed it in the following manner:
blessed be the name of God for ever and ever: a form of blessing God, or a wish that he may be blessed by men for evermore; for there is that in his name, in his nature, in his perfections, and in his works, which require that praise be given him now, and to all eternity:
for wisdom and might are his; "wisdom" in forming the scheme of things, and "might" or power in the execution of them; "wisdom" in revealing the secret of the dream to Daniel, and "might" to accomplish the various events predicted in it: for what Daniel here and afterwards observes has a very peculiar regard to the present affair, for which his heart was warm with gratitude and thankfulness.
And he changeth the times and the season,.... Not only of day and night, summer and winter, and times and seasons of prosperity and adversity; but all the changes and revolutions in states and kingdoms, in all times and ages, are from him; and particularly those pointed at in the following dream, in the Babylonian, Persian, Grecian, and Roman monarchies:
he removeth kings, and setteth up kings; he is King of kings, and Lord of lords; by him they reign, and continue on their thrones, as long as he pleases; and then he removes them by death or otherwise, and places others in their stead; and who are sometimes raised from a low estate; and this he does in the ordinary course of Providence; see Psalm 75:6 and particularly Daniel might have in view the removal of the Babylonian monarchs, and setting up kings of the race of the Medes and Persians; and then the degrading them, and advancing the Grecians to the height of monarchy; and then reducing of them, and raising the Romans to a greater degree of power and authority; and at last crushing them all in their turns, to make way for the kingdom of his Son:
he giveth wisdom to the wise, and knowledge to them that know understanding: an increase of wisdom and knowledge, to wise politicians and counsellors of state, to form wise schemes of peace or war, to make wise laws, and govern kingdoms in a prudent manner; and to wise master builders or ministers of the word, to speak the wisdom of God in a mystery, to diffuse the knowledge of Christ everywhere, and make known the mysteries of grace to the sons of men; particularly to Daniel and his companions, who were wise and knowing men, the interpretation of the king's dream.
He revealeth the deep and secret things,.... The purposes of his own heart, which are the deep things of God, and the secrets that belong to him, and which are opened in providence by the execution of them; the "arcana imperii", or secrets of state, committed to men designed for government; the secrets or mysteries of grace, the deep things of the Gospel, made known to Gospel ministers; and particularly the deep and impenetrable secret of the king's dream, and the interpretation of it, revealed to Daniel:
he knoweth what is in the darkness; the actions of men committed in darkness; the schemes that are drawn in the privy councils and cabinets of princes; yea, the thoughts of men's hearts, which he in the utmost recesses of them, as well as their dreams in the night season; and particularly this of the king's, and which must have been buried in darkness, had he not revealed it:
and the light dwelleth with him; he is light itself, and the Father of lights; the light of nature, grace, and glory, is with him, and from him; the light of the word, the light of prophecy, and the light of the glorious Gospel; and also the Light of the world, the sun of righteousness, the Messiah; and of him some of the ancient Jews interpret this passage. R. Aba SerungiaF16In Bereshit Rabba, sect. 1. fol. 1, 3. , mentioning this passage, "and the light dwelleth with him", adds, this is the King Messiah, as it is said, "arise, shine", &c. and his commentatorF17Auctor. Yade Moseh in ib. observes, that the sense of it is, he (God) retains the Messiah with himself, and does not send him forth unto us; see Psalm 43:3, and elsewhereF18Echa Rabbati, fol. 50. 2. , in answer to the question, what is the name of the Messiah? among others, this is said, his name is Light, as it is said, "and the light dwelleth with him": and this is a name that is often given to Christ, and he takes to himself in the New Testament; see John 1:7 where he is called the "Light", that Light, the true Light, and the Light of the world; as he is both of Jews and Gentiles, even of all his people throughout the world: indeed, the light of nature, which every man has, is from him, as the Creator of all; and the light of grace, and the increase of it, which any are favoured with, is given by him; and all the light of knowledge in divine things, and of spiritual joy and comfort, beams from him the sun of righteousness: the light of the latter day, which will be so very great, as to be as the light of seven days, and to make the sun and moon unnecessary in a figurative sense, will be owing to him; as well as all that light of life and glory, the saints shall possess to all eternity, will be communicated through him: and Christ, who is this light, "dwells" with God; he who is the same with the divine Word, was with God, and dwells with him to all eternity; in the fulness of time this Word or Light was made flesh, or was clothed with it, and dwelt with men; when it was, that be came a light into the world, of which he often speaks; and having done his work, ascended to heaven, and now dwells with God in human nature; and will come again, and dwell with men on earth a thousand years, when he will be the light of the New Jerusalem state; and, after that, will take his people with him to heavens, and dwell with God, and they with him, for evermore. This shows that this Light, or the divine "Logos", is a person distinct from God the Father, with whom he dwells; that he is an eternal one, God never being without this Light and Word; and that he is all abiding light to his saints, and will be for evermore.
I thank thee, and praise thee, O thou God my fathers,.... His remote ancestors, Abraham, Isaac, and Jacob, and more near progenitors, to whom God had made promises, and revealed his secrets in time past, and still continued his favours to Daniel; for which he was abundantly thankful, and owned and confessed the goodness of God to him, and praised him on account of it:
who hast given me wisdom and might; or "strength"F19גבורתא "fortitudinem", V. L. Pagninus, Montanus; "robur", Piscator. ; courage and fortitude of mind, to go in to the king when in his fury, to promise to show his dream, and the interpretation of it; and strength of faith in prayer to God to obtain it, and who gave him wisdom to know it: Jacchiades interprets this might of power to save his own life, and the life of others:
and hast made known unto me now what we desired of thee; for though it was only made known to Daniel, yet it was in consequence of the united prayers of him and his companions, to which he ascribes it; which shows his great modesty and humility, not to attribute it to his own prayer, and the interest he had in God, as a God hearing prayer:
for thou hast now made known unto us the king's matter; or "word"F20מלת "verbum", Junius & Tremellius, Broughtonus, Michaelis; "sermonen", Pagninus, Montanus; "quod dicit rex", Cocceius. ; which he required of the wise men, namely, his dream, and the interpretation of it; this being made known to Daniel, he communicated it to his friends.
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.
Then Arioch brought in Daniel before the king in haste,.... As knowing how impatient the king was to have his dream, and the interpretation of it, told him; and how pleasing this would be to him, and be a means of ingratiating and establishing him in his affections, as well as for the sake of saving the lives of the wise men:
and said thus unto him, I have found a man of the captives of Judah: as if he had made it his business to inquire after a man capable of answering the king's demands; whereas he sought after Daniel at first, not for this purpose, but to destroy him; and now Daniel made his application to him for introduction to the king, and was not looked after by Arioch; but he here did as courtiers do, make the most of everything to their own advantage, to insinuate themselves into the favour of princes: it looks by this as if Arioch did not know of Daniel's having been with the king before, and of the promise he had made him; that granting him time, he would satisfy him in the matter requested, which he was now ready to do, as he had told Arioch; and therefore he adds,
that will make known unto the king the interpretation; that is, of his dream.
The king answered and said to Daniel, whose name was Belteshazzar,.... The name given him by the prince of the eunuchs, Daniel 1:7, and by which he was known to Nebuchadnezzar; and very likely he called him now by this name, which is the reason of its being mentioned:
art thou able to make known unto me the dream which I have seen, and the interpretation thereof? this he said, either as doubting and questioning, or as admiring that one so young should be able to do that, which his seniors, the wise men in Babylon, could not do; or he put this question, as impatient to hear what he must expect from him, whether the performance of his promise, or such an answer as the wise men had given him.
Daniel answered in the presence of the king,.... Boldly, and without fear:
and said, the secret which the king hath demanded: so he calls it, to show that it was something divine, which came from God, and could only be revealed by him, and was not to be found out by any art of man:
cannot the wise men, the astrologers, the magicians, the soothsayers show unto the king; this he premises to the revelation of the secret, not only to observe the unreasonableness of the king's demand upon them, and the injustice of putting men to death for it; but that the discovery of the whole might appear to be truly divine, and God might have all the glory; it being what no class of men whatever could ever have made known unto him. The last word, rendered "soothsayers"F21גזרין sectores, Cocceius, Gejerus. , is not used before; the Septuagint version leaves it untranslated, and calls them Gazarenes; and so Saadiah says, it is the name of a nation or people so called; but Jarchi takes them to be a sort of men that had confederacy with devils: the word signifies such that "cut" into parts, as the soothsayers, who cut up creatures, and looked into their entrails, and by them made their judgment of events; or as the astrologers, who cut and divide the heavens into parts, and by them divide future things; or determine, as Jacchiades says, what shall befall men; for the word is used also in the sense of determining or decreeing; hence, Saadiah says, some interpret it of princes, who by their words determine the affairs of kingdoms: by some it is rendered "fatalists"F23"Fatidici", Munster, Tigurine version; "qui de homine determinant hoc, vel illo modo ipsi eventurum esse", Jacchiades. , who declare to men what their fate will be; but neither of these could show this secret to the king.
But there is a God in heaven that revealeth secrets,.... By this Daniel meant to inform the king that there was but one God, in opposition to the notion of polytheism, that obtained among the Heathens; that this one God is in heaven, and presides over all persons and things on earth; and that to him alone belongs the revelation of secrets, and not to Heathen gods, or to any magician, astrologer, &c. and of this kind was the king's dream, a secret impenetrable by men:
and maketh known to the king Nebuchadnezzar what shall be in the latter days: in the latter days of his monarchy, which should be subverted, and succeeded by another; and in ages after that, during the Persian, Grecian, and Roman monarchies; and in the days of the Messiah, even in the latter of his days:
thy dream, and the visions of thy head upon thy bed, are these; which were of God, and of great importance; and, that the king might observe it, Daniel introduces these words with what goes before, and says what follows:
As for thee, O king,.... So far as thou hast any concern in this matter, or with respect to thee, the following was thy case; these the circumstances and situation in which thou wert:
thy thoughts came into thy mind upon thy bed, which should come to pass hereafter; as he lay on his bed, either sleeping or waking, very probably the latter, his thoughts were employed about this great monarchy he had erected, and what would be the issue of it; and was very desirous of knowing what successors he should have in it, and how long it would continue, and what would be the fate of it; when he fell asleep upon this, and had a dream agreeable to his waking thoughts:
and he that revealeth secrets: a periphrasis of the God of heaven, as in the preceding verse:
maketh known unto thee what shall come to pass; this he did by the dream he gave him, though he had forgot it; and now by restoring that, and the interpretation of it, by Daniel.
But as for me,.... As to the part I have in this affair, I can ascribe nothing to myself; it is all owing to the God of heaven, the recovery of the dream, and its interpretation:
this secret is not revealed to me for any wisdom that I have more than any living: not that he thought or affirmed that he had more wisdom than any man living, as the Vulgate Latin version and others suggest; but as the king might think he had, by revealing this secret to him, and that it was owing to that; but that he had not such wisdom, and, whatever he had, which was the gift of God, it was not through that, or any sagacity and penetration into things he was master of, superior to others, that it was revealed to him; and therefore would not have it placed to any such account; this he said in great modesty, and in order to set the king right, and that God might have all the glory:
but for their sakes that shall make known the interpretation to the king; meaning not only himself, and his companions concerned with him, that they might be promoted to honour and dignity, but the whole body of the Jews in captivity, with which they were in connection; that they might meet with more civil and kind treatment, for the sake of the God they worshipped, who revealed this secret to the king: or, "but that they might make known", &c.F24להנ־יהודעון "sed ut notificarent", Pagninus, Montanus; "indicent", Vatablus. ; the three Persons in the Godhead, as some; the angels, as others; the ministers of God, as Aben Ezra: or rather it may be rendered impersonally,
but that the interpretation might be made known to the kingF25"Sed ut interpretatio regi manifesta fieret", V. L. "eo fine ut indicetur", De Dieu. as by the Vulgate Latin, as it follows:
and that thou mightest know the thoughts of thy heart; both what they were, which were forgotten, and the meaning of them.
Thou, O king, sawest,.... Or, "wast seeing"F26הזה הוית "videns fuisti", Montanus, Michaelis; "videns eras", Vatablus. ; not with the eyes of his body, but in his fancy and imagination; as he was dreaming, he thought he saw such an appearance, so it seemed to him, as follows:
and behold a great image; or, "one great image"F1צלם חד שגיא "imago una grandis", Pagninus, Montanus; "imago una magna", Junius & Tremellius, Cocceius; "simulachrum unum magnum", Michaelis. ; not painted, but a massive statue made of various metals, as is afterwards declared: such, though not so large as this, as the king had been used to see, which he had in his garden and palace, and which he worshipped; but this was of a monstrous size, a perfect colossus, and but one, though it consisted of various parts; it was in the form of a great man, as Saadiah and Jacchiades observe; and represented each of the monarchies of this world governed by men; and these being expressed by an image, show how vain and delusory, how frail and transitory, are the kingdoms of the earth, and the glory of them:
this great image, whose brightness was excellent, stood before thee: right over against him, and near him, as he thought; so that he had a full view of it, and saw it at its full length and size, and its dazzling lustre, arising from the various metals of gold, silver, brass, and iron, it was made of; which was exceeding bright, and made it look very majestic:
and the form thereof was terrible; either there was something in the countenance menacing and horrid; or the whole form, being so gigantic, struck the king with admiration, and was even terrible to him; and it may denote the terror that kings, especially arbitrary and despotic ones, strike their subjects with.
This image's head was of fine gold,.... The prophet begins with the superior part of this image, and descends to the lower, because of the order and condition of the monarchies it represents: this signifies the Babylonian monarchy, as afterwards explained; called the "head", being the first and chief of the monarchies; and compared to "fine gold", because of the glory, excellency, and duration of it:
his breast and his arms of silver; its two arms, including its hands and its breast, to which they were joined, were of silver, a metal of less value than gold; designing the monarchy of the Medes and Persians, which are the two arms, and which centred in Cyrus, who was by his father a Persian, by his mother a Mede; and upon whom, after his uncle's death, the whole monarchy devolved:
his belly and his thighs of brass; a baser metal still; this points at the Macedonian or Grecian monarchy, set up by Alexander, signified by the "belly", for intemperance and luxury; as the two "thighs" denote his principal successors, the Selucidae and Lagidae, the Syrian and Egyptian kings; and these of brass, because of the sounding fame of them, as Jerom.
His legs of iron,.... A coarser metal than the former, but very strong; and designs the strong and potent monarchy of the Romans, the last of the four monarchies, governed chiefly by two consuls: and was divided, in the times of Theodosius, into the eastern and western empire, which may be signified by the two legs:
his feet part of iron and part of clayF2מנהון די פרזל ומנהון די חסף "ex illis quidam ex ferro, et excillis quidam ex luto", Gejerus. ; or some "of them of iron, and some of them of clay" that is, the ten toes of the feet, which represent the ten kingdoms the western empire was divided into, some of which were potent, others weak; for this cannot be understood of the same feet and toes being a mixture, composed partly of one, and partly of the other; since iron and clay will not mix together, Daniel 2:43 and will not agree with the form of expression. Jerom interprets this part of the vision of the image to the same sense, who lived about the time when it was fulfilling; for in his days was the irruption of the barbarous nations into the empire; who often speaks of them in his writingsF3Opera, tom. 1. in Epitaph. Nepotian. fol. 9. I. ad Gerontiam, fol 32. E. & in Epitaph. Fabiolae, fol. 68. H. , and of the Roman empire being in a weak and ruinous condition on the account of them. His comment on this text is this,
"the fourth kingdom, which clearly belongs to the Romans, is the iron that breaks and subdues all things; but his feet and toes are partly iron, and partly clay, which is most manifestly verified at this time; for as in the beginning nothing was stronger and harder than the Roman empire, so in the end of things nothing weaker; when both in civil wars, and against divers nations, we stand in need of the help of other barbarous people.'
And whereas he had been blamed for giving this sense of the passage, he vindicates himself elsewhere by sayingF4Prooem. in Comment. in Esaiam. I. 11. fol. 65. ,
"if, in the exposition of the image, and the difference of its feet and toes, I interpret the iron and clay of the Roman kingdom, which the Scripture foreshows should be first and then weak, let them not impute, it to me, but to the prophet; for so we must not flatter princes, as that the truth of the holy Scriptures should be neglected; nor is the general disputation of one person an injury;'
that is, of any great moment to the government.
Thou sawest till that a stone was cut out without hands,.... Or, "wast seeing"F5חזה הוית "videns eras", Montanus, Michaelis. ; the king continued looking upon the image that stood before him, as he thought, as long as he could see it, till he saw a "stone": an emblem of the Messiah, as it often is in Scripture, Genesis 49:24, because of his strength, firmness, and duration; and so it is interpreted here by many Jewish writers, ancient and modern, as well as by Christians; and also of his kingdom, or of him in his kingly office; see Daniel 2:44. In an ancient bookF6Zohar in Gen. fol. 86. 2. of theirs, written by R. Simeon Ben Jochai, the author interprets this stone, cut out of the mountain without hands, to be the same with him who in Genesis 49:24, is called the Shepherd and Stone of Israel; as it is by Saadiah Gaon, a later writer; and in another of their writingsF7Pirke Eliezer, c. 11. fol. 12. 2. , reckoned by them very ancient, it is said, that the ninth king (for they speak of ten) shall be the King Messiah, who shall reign from one end of the world to the other, according to that passage, "the stone which smote the image", &c. Daniel 2:35 and in one of their ancient MidrashesF8Bemidbar Rabba, sect. 13. fol. 209. 4. , or expositions, it is interpreted of the King Messiah: and so R. Abraham SebaF9Tzeror Hammor, fol. 63. 2. , on those words, "from thence is the Shepherd, the Stone of Israel", Genesis 49:24; observes, the King Messiah does not come but by the worthiness of Jacob, as it is said, "thou sawest, till that stone cut out without hands, because of Jacob". This is said to be "cut out without hands"; that is, the hands of men, as Saadiah and Jacchiades explain it; not cut out by workmen, as stones usually are out of quarries; but was taken out by an unseen hand, and by invisible power, even purely divine: this may point at the wondrous incarnation of Christ, who was made of a woman, of a virgin, without the help of a man, by the power of God; see Hebrews 8:2, and at his kingdom, which was like a single stone at first, very small, and was cut out and separated from the world, and set up and maintained, not by human, but divine power, and being of a spiritual nature, 2 Corinthians 5:1,
which smote the image upon his feet that were of iron and clay, and brake them to pieces; this seems to represent this image as in a plain, when, from a mountain hanging over it, a stone is taken by an invisible hand, and rolled upon it; which falling on its feet, breaks them to pieces, and in course the whole statue falls, and is broken to shivers; this respects what is yet to be done in the latter day, when Christ will take to himself his great power, and reign, and subdue, and destroy the ten kings or kingdoms that are given to antichrist, and him himself, and the remainder of the several monarchies, and in which they will all end.
Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together,.... The feet, the basis of the image, being broken, the whole body of it fell, and with its own weight was broken to pieces; an emblem this of the utter dissolution of all the monarchies and kingdoms of the earth, signified by these several metals:
and became like the chaff of the summer threshing floors; which is exceeding small and light:
and the wind carried them away, that no place was found for them; for the several metals, and the monarchies signified by them, which were no more: the allusion is to the manner of winnowing corn in the eastern countries upon mountains, when the chaff was carried away by the wind, and seen no more:
and the stone that smote the image became a great mountain, and filled the earth; Christ's kingdom, from small beginnings, has increased, and will more and more, until the whole earth is subject to it: this began to have its accomplishment in the first times of the Gospel, especially when the Roman empire, as Pagan, was destroyed by Constantine, and the kingdom of Christ was set up in it; and it received a further accomplishment at the time of the Reformation, when Rome Papal had a deadly blow given it, and the Gospel of Christ was spread in several nations and kingdoms; but it will receive its full accomplishment when both the eastern and western antichrists shall be destroyed, and the kingdoms of this world shall become the Lord's and his Christ's, Revelation 11:15.
This is the dream,.... Which Nebuchadnezzar dreamed, but had forgot, and was now punctually and exactly made known to him; for the truth of which he is appealed unto; for, no doubt, by this account, the whole of his dream, and every circumstance of it, were brought to his mind:
and we will tell the interpretation thereof before the king; for though both the dream, and the interpretation of it, were only revealed to Daniel; yet he joins his companions with him, partly because they were now present, and chiefly because they were assisting to him in prayer for it.
Thou, O king, art a king of kings,.... Having many kings subject and tributary to him, or would have; as the kings of Judah, Ammon, Moab, and others, and who were even his captives and prisoners; see Jeremiah 52:32. Jarchi and Saadiah join this with the next clause, "the God of heaven", and interpret it of him thus, thou, O King Nebuchadnezzar, "the King of kings, who is the God of heaven, hath given unto thee", &c. so some in the Talmud understand it of GodF11T. Bab. Shebuot, fol. 35. 2. ; but this is contrary to the accents:
for the God of heaven hath given thee a kingdom, power, and strength, and glory; that is, a very powerful, strong, and glorious kingdom, famous for its mighty armies, strong fortresses, and great riches, from all which the king had great honour and glory; and this he had not by his ancestors, or his own military skill and prowess, but by the favour and gift of God.
And wheresoever the children of men dwell,.... Not in every part of the habitable world, but in every part of his large dominion inhabited by men:
the beasts of the field, and the fowls of the heaven, hath he given into thine hand; all parks, chases, and forests (so that none might hunt or hawk without his permission), as well as the persons and habitations of men, were at his dispose; showing the despotic power and sovereign sway he had over his subjects:
and hath made thee ruler over all: men, beasts, and fowl: he not only conquered the Egyptians, Tyrians, and Jews, and other nations about them; but, according to MegasthenesF12Apud Euseb. Prepar. Evangel. l. 9. c. 41. p. 456. he exceeded Hercules in strength, and conquered Lybia and Iberia, and carried colonies of them into Pontus; and, as StraboF13Geograp. I. 15. p. 472. says, carried his arms as far as the pillars of Hercules:
thou art this head of gold; or who was represented by the golden head of the image he had seen in his dream; not he personally only, but his successors Evilmerodach and Belshazzar, and the Babylonish monarchy, as possessed by them; for this refers not back to the Assyrian monarchy, from the time of Nimrod, but to its more flourishing condition in Nebuchadnezzar and his sons; called a "head", because the first of the monarchies; and golden, in comparison of other kingdoms then in being, and because of the riches of it, which the Babylonians were covetous of; hence Babylon is called the golden city, Isaiah 14:4 and it may be, because not so wicked and cruel to the Jews as the later monarchies were: from hence the poets have been thought by some to have taken their notion of the golden, silver, and iron ages, as growing worse and worse; but this distinction is observed by Hesiod, who lived many years before this vision was seen.
And after thee shall arise another kingdom inferior to thee,.... This is the kingdom of the Medes and Persians, signified by the breasts and arms of silver, an inferior metal to gold; this rose up, not immediately after the death of Nebuchadnezzar, but after his successors, when Belshazzar his grandson was slain, and Babylon taken by Cyrus; now though this monarchy was as large at the first as the Babylonish monarchy, nay, larger, as it had Media and Persia added to it, new conquests made by Cyrus, and was as rich and as opulent in his times; yet in later kings it shrunk much, in its peace and prosperity, grandeur and glory, as in the times of Cambyses and the Magi; and especially in the reigns of Cyrus the younger, and of Artaxerxes Mnemon; and at last ceased in Darius Codomannus, conquered by Alexander; and was worse than the former monarchy, being more cruel under some of its princes to the people of the Jews:
and another third kingdom of brass: this is the Grecian monarchy, which succeeded the Persian, and therefore called the third kingdom, and is signified by the belly and thighs of brass of the image See Gill on Daniel 2:32;
which shall bear rule over all the earth; not the land of Israel, as Saadiah restrains it, but the whole world, as Alexander did, at least in his own opinion; who thought he had conquered the whole world, and wept because there was not another to conquer; and it is certain he did subdue a great part of it. JustinF14Ex Trogo, l. 12. c. 13. says,
"that when he was returning to Babylon from the uttermost shores of the sea, it was told him that the embassies of the Carthaginians and other cities of Africa, and also of Spain, Sicily, France, Sardinia, and some out of Italy, were waiting for his coming; the terror of his name so struck the whole world, that all nations complimented him as their king destined for them.'
And Pliny reportsF15Nat. Hist. l. 4. c. 10. of Macedonia, that
"it formerly (that is, in the times of Alexander) governed the world; this (says he) passed over Asia, Armenia, Iberia, Albania, Cappadocia, Syria, Egypt, Taurus, and Caucasus; this ruled over the Bactrians, Medes, and Persians, possessing the whole east; this also was conqueror of India.'
And the fourth kingdom shall be strong as iron,.... This is not the kingdom of the Lagidae and Seleucidae, the successors of Alexander, as some have thought; for these are designed by the thighs in the third kingdom; and, besides, the kingdom of Christ was to arise in the time of this fourth kingdom, which it did not in that; nor the kingdom of Gog, or the empire of the Turks, as Saadiah, Aben Ezra, and Jarchi; but the Roman empire, which is compared to iron for its strength, firmness, and duration in itself; and for its power over other nations; and also for its cruelty to the Jews above all others, in utterly destroying their city, temple, and nation:
forasmuch as iron breaketh in pieces and subdueth all things; so this kingdom has subdued and conquered all others; not the Jews only, but the Persians, Egyptians, Syrians, Africans, French, Germans, yea, all the world:
and as iron that breaketh, or "even as iron breaketh all these",
shall it break in pieces, and bruise; all nations and kingdoms; hence Rome has been called the mistress of the world, and its empire in Scripture is called the whole world, Luke 2:1.
And whereas thou sawest the feet and toes, part of potter's clay, and part of iron,.... That is, some of the toes of the feet were of iron, and others of them of clay: these toes, which are ten, as the toes of men are, design the ten kings or kingdoms, into which the western Roman empire was divided, by the coming in of the Goths, and Hunns, and Vandals, into it; and are the same with the ten horns of the beast, and the ten kings which gave their kingdoms to it, Revelation 13:1; see Gill on Revelation 17:12, Revelation 17:13, Revelation 17:17, Daniel 7:24, some of which were strong like iron, and continued long; others were like clay, and of a less duration:
the kingdom shall be divided; which some understand of the division of it into the eastern and western empires; but rather it means the division of the latter into the ten kingdoms, set up in it by the barbarous nations. Abarbinel and Jacchiades interpret it of the Roman empire being divided into Mahometans and Christians, very wrongly:
but there shall be in it of the strength the iron, forasmuch as thou sawest the iron mixed with miry clay; notwithstanding this irruption and inundation of the northern nations into the empire; yet still retained, something of the strength and power of the old Romans, which were mingled among those barbarous nations, comparable to miry clay.
And as the toes of the feet were part of iron and part of clay,.... Or some of them of iron, and so were strong and powerful, as some of these kingdoms were; and some of clay, and so were weak and easily crushed, and did not stand long:
so the kingdom shall be partly strong, and partly broken; this is not unfitly interpreted by some of the two fold power which has prevailed in these ten kingdoms, through the policy of the pope of Rome, the secular and ecclesiastic power; the latter often encroaching upon and prevailing over the other, which has tended to the weakening of these states.
And whereas thou sawest iron mixed with miry clay,.... That is, iron among the clay; otherwise iron and clay will not mix and cement together, as is affirmed in the latter part of the verse; but as some of these toes were of iron, and others of clay, or some part of them were iron, and some part of them of clay,
they shall mingle themselves with the seed of men; the Romans shall mix with people of other and many nations that shall come in among them, and unite in setting up kingdoms; or these kingdoms set up shall intermarry with each other, in order to strengthen their alliances, and support their interests: thus France, Spain, Portugal, and other nations; those of the royal families marry with each other, with such views:
but they shall not cleave one to another, even as iron is not mixed with clay; and yet these ties of marriage and of blood shall not cause them to cleave to and abide by one another; but ambition and worldly interests will engage them to take part with each other's enemies, or to go to war with one another, to the weakening and hurting each other; and thus the potsherds of the earth will dash one another to pieces; and those who are more powerful, like the iron, will trample the weaker like miry clay under their feet.
And in the days of these kings, &c. Not of the Babylonian, Persian, and Grecian kings; nor, indeed, of the old Roman kings, or emperors; but in the days of these ten kings, or kingdoms, into which the Roman empire is divided, signified by the ten toes, of different power and strength. Indeed the kingdom of Christ began to be set up in the times of Augustus Caesar, under whom Christ was born; and of Tiberius, under whom he was crucified; and was continued and increased in the reigns of others, until it obtained very much in the times of Constantine; and, after it suffered a diminution under the Papacy, was revived at the Reformation; but will not be set up in its glory until Christ has overcome the ten kings, or kingdoms, and put it into their hearts to hate and burn the antichristian whore; and when she and all the antichristian states will be destroyed by the pouring out of the vials: and then in their days
shall the God of heaven set up a kingdom which shall never be destroyed; this is the kingdom of the Messiah, as is owned by both ancient and modern Jews: so it is said in an ancient bookF16Zohar in Gen. fol. lxxxv. 4. of theirs,
"in the time of the King Messiah, Israel shall be one nation in the earth, and one people to the holy blessed God; as it is written, in the days of these kings shall the God of heaven set up a kingdom, &c.';
and in another of their writingsF17Pirke Eliezer, c. 30. fol. 31. 2. , esteemed very ancient, it is said,
"the Ishmaelites shall do fifteen things in the earth in the last days; the last of which mentioned is, they shall erect an edifice in the temple; at length two brothers shall rise up against them, and in their days shall spring up the branch of the Son of David; as it is said, in the days of these kings, &c.';
and both Jarchi and Aben Ezra interpret this kingdom of the kingdom of the Messiah; and so Jacchiades, a much later writer, says the last kingdom is that of the Messiah: and another modern Jewish writer saysF18R. Isaac, Chizzuk Emunah, par. 1. p. 45. , in the time of the King Messiah there shall be but one kingdom, and but one King; and this the King, the true Messiah; but the rest of the kingdoms and their kings shall not subsist in his time; as it is written, "in the days of these kings &c."; which kingdom is no other than his church on earth, where he reigns; has his throne; holds forth his sceptre; gives out his laws, and is obeyed: and, though this is already in the world, yet it is not so visible, stable, and glorious, as it will be at the close of the fourth monarchy, which is meant by its being set up, confirmed, and established; and this will be done by the God of heaven, the Maker and possessor of it, and who dwells in it, and rules there, and over all the earth; and therefore Christ's church, or kingdom, is often called the kingdom of heaven; and when it is thus established, it will ever remain visible; its glory will be no more eclipsed; and much less subverted and overthrown, by all the powers of earth and hell. Christ was set up as King from everlasting, and the elect of God were appointed and given him as a kingdom as early; and in and over these he reigns by his Spirit and grace in time, when they are effectually called, and brought into subjection to him; these are governed by laws of his making: he is owned by them as their Lord and King, and they yield a ready and cheerful obedience to his commands, and he protects and defends them from their enemies; and such a kingdom Christ has always had from the beginning of the world: but there was a particular time in which it was to be set up in a more visible and glorious manner: it was set up in the days of his flesh on earth, though it came not with observation, or was attended with outward pomp and grandeur, it being spiritual, and not of this world; upon his ascension to heaven it appeared greater; he was made or declared Lord and Christ, and his Gospel was spread everywhere: in the times of Constantine it was still more glorious, being further extended, and enjoying great peace, liberty, and prosperity: in the times of Popish darkness, a stop was put to the progress of it, and it was reduced into a narrow compass; at the Reformation there was a fresh breaking of it out again, and it got ground in the world: in the spiritual reign it will be restored, and much more increased, through the Gospel being preached, and churches set up everywhere; and Christ's kingdom will then be more extensive; it will be from sea to sea and from the river to the ends of the earth; it will be more peaceable and prosperous; there will be none to annoy and do hurt to the subjects of it; it will be no more subject to changes and revolutions, but will be in a firm and stable condition; it will be established upon the top of the mountains, and be more visible and glorious, which is here meant by its being "set up": especially this will be the case in the Millennium state, when Christ shall reign before his ancients gloriously and they shall reign with him; and this will never be destroyed, but shall issue in the ultimate glory; for now all enemies will be put under the feet of Christ and his church; the beast and false prophet will be no more; and Satan will be bound during this time, and after that cast into the lake of fire and brimstone, with all the wicked angels and men:
and the kingdom shall not be left to another people; as the Babylonian monarchy to the Medes and Persians; the Persian monarchy to the Greeks; and the Grecian monarchy to the Romans; but this shall not be left to a strange people, but shall be given to the saints of the most High; see Daniel 7:27,
but it shall break in pieces and subdue all these kingdoms; the Babylonian, Persian, Grecian, and Roman; the three former in the latter, which has swallowed them up; besides, the rest of these monarchies, which are all signified by beasts in an after prophecy, are said still to live, though their dominion is taken away, Daniel 7:12, the same nations are in being, though not as monarchies, and have not the same denomination, and are in other hands; now these, and whatsoever kingdoms shall exist, when this shall be set up, shall be either broke to pieces, and utterly destroyed, or become subject to it; see 1 Corinthians 15:24,
and it shall stand for ever: throughout time in this world, and to all eternity in another; it will be an everlasting kingdom; which is interpreted by IrenaeusF19Adv. Haeres. l. 5. c. 26. , an ancient Christian writer in the second century, of the resurrection of the just; his words are,
"the great God hath signified by Daniel things to come, and he hath confirmed them by the Son; and Christ is the stone which is cut out without hands, who shall destroy temporal kingdoms, and bring in an everlasting one, which is the resurrection of the just; for he saith, the God of heaven shall raise up a kingdom which shall never be destroyed;'
this is the first resurrection, which brings on the personal reign, in which the righteous shall reign with him a thousand years; see Revelation 20:5.
Forasmuch as thou sawest that the stone was cut out of the mountain without hands,.... See Gill on Daniel 2:34.
and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; of which the image was made he had seen in his dream; and which represented the several monarchies of the world in succession, and described their nature, condition, and circumstances, and the ruin of them; See Gill on Daniel 2:35.
the great God hath made known to the king what shall come to pass hereafter; after his own death, and in his own monarchy; and what will be the fate of succeeding ones; what will come to pass in each of the ages of time, and what will be done in the last days; what an everlasting kingdom there will be, when the kingdoms of this world shall be no more; and this the "great" God, who is great in knowledge as well as power, made known to him, which none else could; and by which he appears to be great, and above all gods, as Nebuchadnezzar afterwards owns; and which Daniel here suggests to him; see Isaiah 45:21,
and the dream is certain, and the interpretation thereof sure; this is certainly the dream the king had dreamed, for the truth of which he appeals to him; and the interpretation of it given would be most surely and faithfully accomplished, on which he might depend; for since the dream had been so distinctly related to him, he had no room to doubt of the true interpretation of it.
Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel,.... Imagining there was something of divinity in him, that he could so exactly tell him his dream, which was past and gone; and give him the interpretation of it, respecting things to come, which he concluded none but God could do; and therefore, after the manner of the eastern people, threw himself prostrate to the earth, with his face to it, and gave religious adoration to Daniel; for that this cannot be understood of mere civil respect appears by his following orders; and had he not thought that Daniel was something more than a man, he, a proud monarch, would never have behaved in this manner to him; but, being struck with amazement at the relation of the dream, and the interpretation of it, he forgot what both he and Daniel were; the one a mighty king, the other a mere man, a servant, yea, a captive: this shows that he was not exasperated at the account of the fall of his monarchy, as might have been expected, but was filled with wonder at the revelation made:
and commanded that they should offer an oblation and sweet odours unto him; rising from the ground, he gave orders to his servants about him, some of whom might be the priests of Bel, that they would bring a meat offering, and incense with it, and offer them to him as to a god; but, though this was ordered, we do not read it was done; for it cannot be thought that Daniel, who had scrupled eating the king's food, and drinking his wine, lest he should be defiled, and afterwards chose rather to be cast into a den of lions than to omit prayer to God, would ever suffer such a piece of idolatrous worship to be paid to him; and though he could not hinder the king's prostration and adoration, which were very sudden; yet it is highly probable he reasoned with the king upon it, and earnestly desired that no such undue honours should be paid to him; declaring that this knowledge was not of himself, but of God, to whom the glory ought to be given.
The king answered unto Daniel,.... By which it appears that Daniel interposed and expostulated with the king, and prevented the oblation to him as a god, and instructed him in the knowledge of the true God he ought to worship; as the following confession of the king more clearly shows:
and said, of a truth it is, that your God is a God of gods; the God of Daniel and his companions, and of the people of the Jews, to whom they belonged, is above all gods that are named and worshipped by men: this appeared at this time for the present, though it did not last long, as the following chapter shows, a most glaring truth; that the God of Israel was above all his gods, and whom his magicians and people worshipped, and above all others:
and a Lord of kings; that rules over them, and disposes of them; sets them up and pulls them down at his pleasure; and transfers their kingdoms from one to another, as he learned by the interpretation of his dream, to which he may in this refer:
and a revealer of secrets, seeing thou couldest reveal this secret; of the dream, and the interpretation of it; which he could never have done, had not his God been a revealer of secrets, and revealed it to him.
Then the king made Daniel a great man,.... Advanced him to posts of great honour and dignity he was a great man before in spiritual things, in which he was made great by the Lord; and now he was made a great man in worldly things, through the providence of God; those that honour him he will honour:
and gave him many great gifts: gifts great in value, and many in number; rich garments, gold, silver, precious stones, and large estates to support his honour and grandeur; and which Daniel accepted of, not merely for his own use, but to do good with to his poor brethren the Jews in captivity:
and made him ruler over the whole province of Babylon; the whole monarchy was divided into several provinces, over each of which was a deputy governor; this of Babylon was the chief of them, Babylon being the metropolis of the empire; the whole government of which, and all belonging to it, was given to Daniel; a proof of the king's high esteem for him:
and chief of the governors over all the wise men of Babylon; here was an university consisting of several colleges, over each of which there was a governor, and Daniel was the president of them all; or the principal or chancellor of the university: this office he might accept of, that he might have an opportunity of inculcating true knowledge, and of checking and correcting what was impious and unlawful.
Then Daniel requested of the king,.... Being in his favour, he improved it to the advantage of his friends, whom he did not forget in his elevated state; but made suit to the king for them to be put into places of trust and honour, which the king listened to:
and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon; that is, under Daniel, who was made ruler over it; these were deputies under him, appointed to take care of some affairs, which would have been too troublesome to him, and would have took up too much of his time from court; where he chose to be, to improve his interest on behalf of the church of God. De Dieu thinks, from the use of the word in Chaldee, and from what answers to it in the Arabic language, that it was agriculture, the fruits of the field, and the revenues arising from thence, which these men had the care of: this Daniel got for them; that as they had assisted him in their prayers to God, to obtain the dream, and the interpretation of it, so they might share with him in his honours and profits he had on the account thereof; and probably he might suggest this to Nebuchadnezzar, which the more easily engaged him to grant the request:
but Daniel sat in the gate of the king; either as judge there, or to introduce persons into the king's presence: or it may be rendered, "in the king's court"F20בתרע מלכא "in aula regis", Grotius. ; he was chief man at court, and always resided there; he was prime minister and privy counsellor: it was usual with the eastern nations to call their court a "port", as the Turks do at this day; the Ottoman court is called "the Port".