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Daniel Chapter
Two
New King James Version (NKJV)
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.
Daniel 2:1 Now in the
second year of Nebuchadnezzar’s reign
Nebuchadnezzar had dreams; and his
spirit was so troubled that his sleep left him.
YLT 1And 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;
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.
Daniel 2:2 2 Then
the king gave the command to call the magicians
the astrologers
the
sorcerers
and the Chaldeans to tell the king his dreams. So they came and
stood before the king.
YLT 2and 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;
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.
Daniel 2:3 3 And
the king said to them
“I have had a dream
and my spirit is anxious to know
the dream.”
YLT 3and the king saith to them
`A dream I have dreamed
and moved is my spirit to know the dream.'
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.
Daniel 2:4 4 Then
the Chaldeans spoke to the king in Aramaic
[a] “O king
live forever! Tell your servants the dream
and we will give the
interpretation.”
YLT 4And 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.'
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.
Daniel 2:5 5 The
king answered and said to the Chaldeans
“My decision is firm: if you do not
make known the dream to me
and its interpretation
you shall be cut in pieces
and your houses shall be made an ash heap.
YLT 5The 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;
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.
Daniel 2:6 6 However
if you tell the dream and its interpretation
you shall receive from me gifts
rewards
and great honor. Therefore tell me the dream and its interpretation.”
YLT 6and 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.'
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.
Daniel 2:7 7 They
answered again and said
“Let the king tell his servants the dream
and we will
give its interpretation.”
YLT 7They have answered a second
time
and are saying
`Let the king tell the dream to his servants
and the
interpretation we do shew.
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.
Daniel 2:8 8 The
king answered and said
“I know for certain that you would gain time
because
you see that my decision is firm:
YLT 8The 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
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.
Daniel 2:9 9 if
you do not make known the dream to me
there is only one decree for you!
For you have agreed to speak lying and corrupt words before me till the time
has changed. Therefore tell me the dream
and I shall know that you can give me
its interpretation.”
YLT 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.'
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?
Daniel 2:10 10 The
Chaldeans answered the king
and said
“There is not a man on earth who can
tell the king’s matter; therefore no king
lord
or ruler has ever asked
such things of any magician
astrologer
or Chaldean.
YLT 10The 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;
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.
Daniel 2:11 11 It is a difficult thing that
the king requests
and there is no other who can tell it to the king except the
gods
whose dwelling is not with flesh.”
YLT 11and 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.'
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.
Daniel 2:12 12 For
this reason the king was angry and very furious
and gave the command to
destroy all the wise men of Babylon.
YLT 12Therefore the king hath
been angry and very wroth
and hath said to destroy all the wise men of
Babylon;
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.
Daniel 2:13 13 So
the decree went out
and they began killing the wise men; and they
sought Daniel and his companions
to kill them.
YLT 13And the sentence hath gone
forth
and the wise men are being slain
and they have sought Daniel and his
companions to be slain.
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.
Daniel 2:14 14 Then
with counsel and wisdom Daniel answered Arioch
the captain of the king’s
guard
who had gone out to kill the wise men of Babylon;
YLT 14Then 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.
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.
Daniel 2:15 15 he
answered and said to Arioch the king’s captain
“Why is the decree from the
king so urgent?” Then Arioch made the decision known to Daniel.
YLT 15He 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
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.
Daniel 2:16 16 So
Daniel went in and asked the king to give him time
that he might tell the king
the interpretation.
YLT 16and Daniel hath gone up
and sought of the king that he would give him time to shew the interpretation
to the king.
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.
Daniel 2:17 17 Then
Daniel went to his house
and made the decision known to Hananiah
Mishael
and
Azariah
his companions
YLT 17Then Daniel to his house
hath gone
and to Hananiah
Mishael
and Azariah
his companions
he hath made
the thing known
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.
Daniel 2:18 18 that
they might seek mercies from the God of heaven concerning this secret
so that
Daniel and his companions might not perish with the rest of the wise men
of Babylon.
YLT 18and 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.
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.
Daniel 2:19 19 Then
the secret was revealed to Daniel in a night vision. So Daniel blessed the God
of heaven.
YLT 19Then to Daniel
in a vision
of the night
the secret hath been revealed. Then hath Daniel blessed the God
of the heavens.
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 2:20 20 Daniel
answered and said: “Blessed be the name of God forever and ever
For wisdom and
might are His.
YLT 20Daniel hath answered and
said
`Let the name of God be blessed from age even unto age
for wisdom and
might -- for they are His.
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.
Daniel 2:21 21 And
He changes the times and the seasons; He removes kings and raises up kings; He
gives wisdom to the wise And knowledge to those who have understanding.
YLT 21And 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.
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.
Daniel 2:22 22 He
reveals deep and secret things; He knows what is in the darkness
And
light dwells with Him.
YLT 22He is revealing deep and
hidden things; He hath known what [is] in darkness
and light with Him hath
dwelt.
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.
Daniel 2:23 23 “I
thank You and praise You
O God of my fathers; You have given me wisdom and
might
And have now made known to me what we asked of You
For You have made
known to us the king’s demand.”
YLT 23Thee
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.'
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.
Daniel 2:24 24 Therefore
Daniel went to Arioch
whom the king had appointed to destroy the wise men
of Babylon. He went and said thus to him: “Do not destroy the wise men
of Babylon; take me before the king
and I will tell the king the
interpretation.”
YLT 24Therefore 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.'
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.
Daniel 2:25 25 Then
Arioch quickly brought Daniel before the king
and said thus to him
“I have
found a man of the captives[b] of Judah
who will make known to the king the interpretation.”
YLT 25Then 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.'
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.
Daniel 2:26 26 The
king answered and said to Daniel
whose name was Belteshazzar
“Are you
able to make known to me the dream which I have seen
and its interpretation?”
YLT 26The 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?'
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 2:27 27 Daniel
answered in the presence of the king
and said
“The secret which the king has
demanded
the wise men
the astrologers
the magicians
and the
soothsayers cannot declare to the king.
YLT 27Daniel 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;
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.
Daniel 2:28 28 But
there is a God in heaven who reveals secrets
and He has made known to King
Nebuchadnezzar what will be in the latter days. Your dream
and the visions of
your head upon your bed
were these:
YLT 28but 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:
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:
Daniel 2:29 29 As
for you
O king
thoughts came to your mind while on your bed
about
what would come to pass after this; and He who reveals secrets has made known
to you what will be.
YLT 29Thou
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.
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.
Daniel 2:30 30 But
as for me
this secret has not been revealed to me because I have more wisdom
than anyone living
but for our sakes who make known the interpretation
to the king
and that you may know the thoughts of your heart.
YLT 30As 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.
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.
Daniel 2:31 31 “You
O king
were watching; and behold
a great image! This great image
whose
splendor was excellent
stood before you; and its form was
awesome.
YLT 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.
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.
Daniel 2:32 32 This
image’s head was of fine gold
its chest and arms of silver
its belly
and thighs[c] of bronze
YLT 32This image! its head [is]
of good gold
its breasts and its arms of silver
its belly and its thighs of
brass;
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.
Daniel 2:33 33 its
legs of iron
its feet partly of iron and partly of clay.[d]
YLT 33its legs of iron
its feet
part of them of iron
and part of them of clay.
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.
Daniel 2:34 34 You
watched while a stone was cut out without hands
which struck the image on its
feet of iron and clay
and broke them in pieces.
YLT 34Thou 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;
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.
Daniel 2:35 35 Then
the iron
the clay
the bronze
the silver
and the gold were crushed together
and became like chaff from the summer threshing floors; the wind carried them
away so that no trace of them was found. And the stone that struck the image
became a great mountain and filled the whole earth.
YLT 35then 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.
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.
Daniel 2:36 36 “This
is the dream. Now we will tell the interpretation of it before the king.
YLT 36This [is] the dream
and
its interpretation we do tell before the king.
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.
Daniel 2:37 37 You
O king
are a king of kings. For the God of heaven has given you a
kingdom
power
strength
and glory;
YLT 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;
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.
Daniel 2:38 38 and
wherever the children of men dwell
or the beasts of the field and the birds of
the heaven
He has given them into your hand
and has made you ruler
over them all—you are this head of gold.
YLT 38and 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.
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.
Daniel 2:39 39 But
after you shall arise another kingdom inferior to yours; then another
a third
kingdom of bronze
which shall rule over all the earth.
YLT 39And after thee doth rise up
another kingdom lower than those
and another third kingdom of brass
that doth
rule overall the earth.
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.'
Daniel 2:40 40 And
the fourth kingdom shall be as strong as iron
inasmuch as iron breaks in pieces
and shatters everything; and like iron that crushes
that kingdom will
break in pieces and crush all the others.
YLT 40And 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.
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.
Daniel 2:41 41 Whereas
you saw the feet and toes
partly of potter’s clay and partly of iron
the
kingdom shall be divided; yet the strength of the iron shall be in it
just as
you saw the iron mixed with ceramic clay.
YLT 41As 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.
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.
Daniel 2:42 42 And
as the toes of the feet were partly of iron and partly of clay
so
the kingdom shall be partly strong and partly fragile.
YLT 42As 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.
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.
Daniel 2:43 43 As
you saw iron mixed with ceramic clay
they will mingle with the seed of men;
but they will not adhere to one another
just as iron does not mix with clay.
YLT 43Because 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.
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.
Daniel 2:44 44 And
in the days of these kings the God of heaven will set up a kingdom which shall
never be destroyed; and the kingdom shall not be left to other people; it shall
break in pieces and consume all these kingdoms
and it shall stand forever.
YLT 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.
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.
Daniel 2:45 45 Inasmuch
as you saw that the stone was cut out of the mountain without hands
and that
it broke in pieces the iron
the bronze
the clay
the silver
and the gold—the
great God has made known to the king what will come to pass after this. The
dream is certain
and its interpretation is sure.”
YLT 45Because 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.
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.
Daniel 2:46 46 Then
King Nebuchadnezzar fell on his face
prostrate before Daniel
and commanded
that they should present an offering and incense to him.
YLT 46Then 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.
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.
Daniel 2:47 47 The
king answered Daniel
and said
“Truly your God is the God of gods
the
Lord of kings
and a revealer of secrets
since you could reveal this secret.”
YLT 47The 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.'
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.
Daniel 2:48 48 Then
the king promoted Daniel and gave him many great gifts; and he made him ruler
over the whole province of Babylon
and chief administrator over all the wise men
of Babylon.
YLT 48Then 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.
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.
Daniel 2:49 49 Also
Daniel petitioned the king
and he set Shadrach
Meshach
and Abed-Nego over
the affairs of the province of Babylon; but Daniel sat in the gate[e] of the
king.
YLT 49And 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.
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".
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)