Notes on Daniel (Ch. 2) ~ Blaine Robison, M.A.

Notes on Daniel

Chapter Two

Blaine Robison, M.A.

Published 14 September 2009; Revised 2 January 2023

Chapter 1 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12

Scripture: Unless otherwise indicated Scripture quotations are taken from the NASB Updated Edition (1995). The text for this chapter may be found here. Click here for Abbreviations of Bible Versions. Most versions can be accessed on the Internet.

Sources: Bibliographic data for sources cited may be found at the end of the article. The Septuagint (LXX) is the Jewish translation of the Hebrew Scriptures into Greek, which was in use by Jews by the mid-2nd century BC. The LXX with English translation may be found here. Citations for Talmud tractates are from the Soncino Babylonian Talmud (1948); found at Halakhah.com.

Terminology: In order to emphasize the Hebraic and Jewish nature of Scripture I use the terms Tanakh (Old Testament) and Besekh (New Testament), as well as the terms Yeshua (Jesus) and Messiah (Christ).

Vocabulary: Unless otherwise noted the meaning of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB."

Please see the Introduction for background information on the book of Daniel, interpretative approaches and historical context.

Chapter Overview

Nebuchadnezzar has a dream and then challenges his advisers to first tell him the contents of the dream. God reveals the dream to Daniel who then explains to the king that he has been shown the future of his kingdom and kingdoms to follow. Impressed, the king promotes Daniel, and in turn, his three friends.

Chapter Outline

The Dream of Nebuchadnezzar, 2:1-18

Revelation to Daniel, 2:19-30

Interpretation of the King's Dream, 2:31-45

Promotion of Daniel and Friends, 2:46-49

The Dream of Nebuchadnezzar, 2:1-18

1― Now in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar had dreams; and his spirit was troubled and his sleep left him.

Second: Heb. shettayim, two (a cardinal number). year: Heb. shanah, a period of twelve lunar months, year. of the reign: Heb. malkuth, royalty, royal power, reign, kingdom. Since the previous chapter spoke of Daniel being educated for three years (1:5), this time reference might imply Daniel's second year in captivity. However, the timeline in the previous chapter reports the "end of days" corresponding with Daniel completing his education (1:18). Interpreting the time reference here must consider the fact that when Daniel was taken captive in 607 B.C. Nebuchadnezzar was viceroy under his father Nabopolassar.

The natural meaning of the text is that the second year pertained to Nebuchadnezzar, not to Daniel. While viceroy Nebuchadnezzar did exercise royal authority. Nebuchadnezzar became sole king in 605 B.C. at the death of his father (Ussher 97). Thus, the second year of the reign of Nebuchadnezzar as sole king coincided with the fourth year of Daniel's captivity.

dreams: pl. of Heb. khalōm refers to the images, thoughts, or emotions passing through the mind during sleep, whether of an ordinary nature or with prophetic meaning. The plural form indicates intensive fullness and implies that the dream in its parts contained a plurality of subjects (Keil). In biblical times God spoke to various Bible personalities, whether kings, patriarchs or prophets in visions and dreams, as God declared, "Hear now My words: If there is a prophet among you, I, the Lord, shall make Myself known to him in a vision. I shall speak with him in a dream" (Num 12:6). It was considered a tragic loss when God withheld communication in this manner (cf. 1Sam 3:1; Ps 74:9; Ezek 7:26; Amos 8:11f).

Sometimes God spoke in a dream to offer personal guidance, such as to Abimelech (Gen 20:3), Laban (Gen 31:24), and Solomon (1Kgs 3:5). Most of the dream occurrences in Scripture, however, were visionary, prophetic and often contained symbolic elements that troubled the recipient and others who heard the dreams. Jacob (Gen 28:12; 31:10f), Joseph (Gen 37:5-10), an Egyptian cupbearer and baker (Gen 40:5), Pharaoh (Gen 41:1), a friend of Gideon (Jdg 13:7-9), Nebuchadnezzar (Dan 4:5), and Daniel (Dan 7:1) were recipients of such dreams. For every visionary dream an interpretation is offered and invariably all the visionary dreams in Scripture had a bearing on the welfare of Israel or God's sovereign plan for Israel.

His spirit: Heb. ruach, breath, wind or spirit. was troubled: Heb. pa'am, to thrust, to stroke or be disturbed, indicating a night of tossing and turning.

2― Then the king gave orders to call in the magicians, the conjurers, the sorcerers and the Chaldeans to tell the king his dreams. So they came in and stood before the king.

magicians: pl. of Heb. hartôm, engraver, writer, only in derived sense of one possessed of occult knowledge; diviner, astrologer, magician (BDB 1093). It is first used of Egyptian magicians who served Pharoah (Gen 418; Ex 7:11). Here "magicians" seems to be parallel or synonymous to the terms for the other men the king called. conjurers: pl. of Heb. ashaph, means conjurer or necromancer (BDB 80). This word is found only in Daniel and may refer to an astrologer, enchanter, or exorcist (TWOT 181).

sorcerers: Heb. kashaph, Piel Prtcpl., mp, to practice sorcery or occultic methods (BDB 506). Sorcerers, found also in Egypt (Ex 7:11), were banned in the Torah (Ex 22:17; Deut 18:10). Chaldeans: pl. of Heb. kasdim, a region of southern Babylon and its inhabitants, but here refers to a learned class of Babylonian men skilled in interpretations (BDB 505).

3― The king said to them, "I had a dream and my spirit is anxious to understand the dream."

Understand: Heb. yada, to know thoroughly or to understand. The king at this point seems mainly to concerned about the import of his dreaming. There is no indication that the king had forgotten the content of his dream.

4― Then the Chaldeans spoke to the king in Aramaic: "O king, live forever! Tell the dream to your servants, and we will declare the interpretation."

The Chaldeans (see verse 2 above) spoke for the whole group. Aramaic: Heb. Aramith, the language of Aram or Syria. The term is translated in the LXX with Suristi, "Syrian." The term occurs five times in the Tanakh (2Kgs 18:26; Ezra 4:7; Isa 36:11). Aramaic originated in Assyria and Jews learned it while in captivity in Babylon. Many scholars argue for the influence of Aramaic on Scripture, but less than one percent of the Tanakh is in Aramaic (Daniel 2:4b-7:28; Ezra 4:8-6:18, 7:12-26; Jeremiah 10:11). Most scholars assume that Yeshua and the Jewish apostles spoke primarily Aramaic and ignore the evidence that Jews in the first century spoke Hebrew.

Yet, there are only a few words in the Besekh that can be positively identified as Aramaic and the term Suristi does not occur in the Greek New Testament at all. Aramaic should not be confused with Arabic, which originated in Arabia. The quotation that follows begins the portion of the book of Daniel that is written in Imperial Aramaic, which extends to 7:28. Keil suggests that Daniel wrote this and following chapters in Aramaic, that he might give the prophecy regarding the world-power in the language of the world-power.

O King live forever: This was the usual salutation for addressing the king both in the Babylonian and Persian courts. declare the interpretation: Taking the king's words at face value, the wise men requested that he tell them what he had dreamed. The basis for the king assuming the wise men could tell him what he wanted to know was that the wise men boasted that by the help of the gods they could reveal deep and hidden things.

5― The king replied to the Chaldeans, "The command from me is firm: if you do not make known to me the dream and its interpretation, you will be torn limb from limb and your houses will be made a rubbish heap.

Command: Aram. millah, a word, utterance or command (BDB 1100). firm: Aram. azda, sure, assured or certain (BDB 1079). Some commentators have thought that the king was saying that he had forgotten the dream. However, the NASB rendering (cf. "This is what I have firmly decided" NIV) suits the context better since millah does not mean "dream." Jewish Rabbinic scholars translated the phrase as "the word stands firm" (Keil).

The king shocked his advisors by suddenly demanding that they not only interpret his dream, but that they also tell him the content of the dream. He may have assumed that, based on their boast, making known the dream would be no more difficult than interpreting it. In his mind telling him what he had dreamed would ensure the accuracy of the interpretation. The punishment threatened for failure to satisfy the king should not be taken as hyperbole. The king meant what he said.

In fact, the Greek historian Herodotus related a parallel story in which Darius I (about a hundred years later) massacred his wise men with the result that the group was almost annihilated (Miller). torn limb from limb may refer to the punishment of being thrown into a pit of lions (cf. Dan 6:24). The wise men knew instantly their jeopardy since commands from the king were unchangeable. rubbish heap: Aram. nevali, a refuse heap, a term that alludes to a practice of houses and temples being made into public toilets in ancient times as an act of retribution.

6― "But if you declare the dream and its interpretation, you will receive from me gifts and a reward and great honor; therefore declare to me the dream and its interpretation."

After using the "stick" the king now offers a carrot. The gifts and rewards and great honor are not specified, whether possessions, position, privileges or power. The nouns are actually singular and may point to a particular gift or reward, such as a promotion or marriage to one of the king's daughters (Miller). The king had the resources and power to reward his loyal subjects in a wide variety of ways.

7― They answered a second time and said, "Let the king tell the dream to his servants, and we will declare the interpretation."

This verse indicates that the wise men believed the king remembered his dream. They were quite willing to offer an interpretation and repeated their request for the king to declare his dream. That would have been the normal procedure. But, how would the king know that it was the right interpretation?

8― The king replied, "I know for certain that you are bargaining for time, inasmuch as you have seen that the command from me is firm,

Time: Aram. iddan, refers to a fixed, appointed or definite time (BDB 1105). The word occurs thirteen times in the Tanakh, all in Daniel, the first occurring in this verse. Iddan has three different usages in Daniel: (1) a specific length of time, as in this verse and the next; (2) an idiomatic expression referring to a range of time, e.g., "in the time of," Dan 3:5, 15; and (3) a symbolic time, "seven periods," Dan 4:16, and "time, times, and half a time," Dan 7:25.

The king probably felt the dream portended some terrible disaster that was going to befall him or his kingdom. After all the man-like statue in his dream was destroyed. He might believe there was a plan to assassinate him and take over the kingdom. Such court intrigues were common in ancient times. Two of the three next Babylonian kings were assassinated. He might well believe that their professed inability to recount his dream was indeed stalling for time while the murder plot unfolded.

9― that if you do not make the dream known to me, there is only one decree for you. For you have agreed together to speak lying and corrupt words before me until the situation is changed; therefore tell me the dream, that I may know that you can declare to me its interpretation."

one decree: This refers to the decree mentioned in verse 5 above. Both the dream and the interpretation must be told. These two things must go together, for they form the subject of one decree (Ellicott). situation: Aram. iddan, lit. "time." See the previous verse. changed: Ellicott suggests that the king meant "you have made an agreement among yourselves to postpone the matter till a more lucky time for explaining the dream shall come." There was a very prevalent belief connected with a fear of demons that made some days lucky and others unlucky due to their association with the astrological calendar (cf. Esth 3:7). It is not clear whether the king was being paranoid or spoke from actual knowledge.

10― The Chaldeans answered the king and said, "There is not a man on earth who could declare the matter for the king, inasmuch as no great king or ruler has ever asked anything like this of any magician, conjurer or Chaldean.

The wise men responded with reasons for believing the king's demand to be unreasonable. Their declaration reveals something significant about their religious beliefs. Reason #1: no other king has ever asked for such a thing. The king would probably consider this excuse an affront. What would he care about what other kings asked of their advisors? However, other kings may never have made such a bold request because they knew it was impossible.

11― "Moreover, the thing which the king demands is difficult, and there is no one else who could declare it to the king except gods, whose dwelling place is not with mortal flesh."

gods: pl. of Aram. Elah, God or god, which must be determined from the context. Here the plural noun alludes to the pantheon of deities or divinities recognized and worshipped by the Babylonians. See a complete list here. Ancient cultures believed in polytheism ("many gods") and thus they did not accept the Jewish belief in one omnipotent, omniscient, omnipresent, Creator and ruler of the universe. See the Historical Note below. The second reason given to Nebuchadnezzar is that his request is too difficult; revelation could only come from the gods and they don't live in our world. They're not like us. This reason would certainly be very reasonable.

In the ancient Near East religion involved manipulation of the gods. The gods sent famine and feast, plague and health, life and death. Actually, the gods were not the highest power in the universe. There was a presumed law or force above the gods, which we might call magic. Pagan priests used incantations or spells to try to use magic to get the gods to do what they wanted. And, the gods used magic to control the forces of nature (Leman 87-88). Unfortunately, the gods were extremely fickle and the wise men knew first hand how difficult it was to get the gods to reveal anything.

Both of these reasons reveal the true weakness of astrology and other occultic practices so relied on by pagan peoples. In Isaiah 47 God pronounces judgment on Babylon and warns them, "You are wearied with your many counsels; let now the astrologers, those who prophesy by the stars, those who predict by the new moons, stand up and save you from what will come upon you" (Isa 47:13).

Historical Note: The Origin of the Pantheon

After the global flood described in Genesis 7–8, God gave a mandate to Noah that his descendants were to multiply and fill the earth, exercise stewardship over their environment and establish governments that would assure justice (Gen 9:1-7). Instead, Noah's grandson Cush began a rebellion, which was brought to fruition by his son Nimrod (Ninus in ancient literature), effectively halting the fulfillment of God's will for mankind (Gen 10:8-14). Nimrod established a dictatorship in Shinar (Gen 10:10). With the aid of his wife, Semiramus, and inspired by Satan, Nimrod founded the first priestly oligarchy and a religious system devoted to worship of the heavenly bodies.

The people spoke only one language at that time (Gen 11:1-4) and because of their unity believed they could do anything without God. The pinnacle of Nimrod’s success was manifested in the building of a "tower of power" to heaven, but in sudden judgment God created languages and the population was forced to divide and then disperse "over the face of the whole earth" (Gen 11:9). When the people dispersed they took the idolatrous system created by Nimrod and Semiramus with them. Thus, every ancient culture and empire recognized the same pantheon of deities, only under different names.

Over the following centuries ancient civilizations on every continent constructed elaborate mythologies concerning the origin, family, and offspring of gods and goddesses, as well as melodramas of their accomplishments, feats and conflicts. Some were credited with bringing the world into existence. Others were called upon in times of trouble, or to pray to for good harvests, or to support the people in wars. Some deities ignored humanity and others meddled in human affairs just to cause trouble. None of them reflected the power, goodness, love, mercy and justice of the God of Israel. As Paul said, "They exchanged the truth of God for a lie" (Rom 1:25).

For more information on the development of the pagan pantheon, confirmed in ancient sources, see Alexander Hislop, The Two Babylons (1959); Henry Morris, The Genesis Record, Chapter 10 (1976); and Henry Morris, The Long War Against God, Chapter Five (1989).

12― Because of this the king became indignant and very furious and gave orders to destroy all the wise men of Babylon.

The king determined that the wise men had given the wrong answer and decided that if they could not fulfill their job description, then they should be removed from office … permanently. Destroy: Aram. abad, Hiphil inf., to destroy. The infinitive can express purpose or result and may suggest that the slaying of the wise men had already begun (Miller). The king's decree is a good example of how bad decisions can result from impulsive anger. He might realize later that he had been really stupid. A king needed a cabinet of advisors, if for no other reason than to have someone to blame when things went wrong. Wise rulers know they don't have enough wisdom to oversee the complexities of an empire.

13― So the decree went forth that the wise men should be slain; and they looked for Daniel and his friends to kill them.

The king proved that he had not made an idle threat and the danger immediately extended to Daniel and his friends. Their inclusion in the death list didn't mean they had been appointed as "wise men," but they had completed the training.

14― Then Daniel replied with discretion and discernment to Arioch, the captain of the king's bodyguard, who had gone forth to slay the wise men of Babylon;

Discretion: Daniel did not panic, but gave a thoughtful and appropriate response to Arioch. Bodyguard: Aram. tabbach comes from a root word that means "to slay," so this contingent consisted of the king's executioners, making Arioch the chief executioner.

15― he said to Arioch, the king's commander, "For what reason is the decree from the king so urgent?" Then Arioch informed Daniel about the matter.

Daniel spoke to Arioch as if engaging in an ordinary negotiation and did so in a principled manner. He did not blame, accuse, whine, beg, threaten or use any other negative tactic. Instead, he treated the matter as a serious problem to solve and to do that required information. urgent: Aram. chatsaph, means to show insolence or harshness (BDB 1093). NIV has "harsh." The NASB based the translation on the context, because Daniel goes on to ask for time to appeal to the king. In any event, Arioch must have been impressed by Daniel's respectful manner and explained what had happened in the royal court.

16― So Daniel went in and requested of the king that he would give him time, in order that he might declare the interpretation to the king.

Daniel's poise must have given Arioch pause, because without preamble the next statement is that with the apparent suspension of execution Daniel hastens to the king. This says something about Daniel's position that he could go in to see the king. Daniel made a bold promise and time was granted.

17― Then Daniel went to his house and informed his friends, Hananiah, Mishael and Azariah, about the matter,

Daniel went home and passed the information he had gained to his friends.

18― so that they might request compassion from the God of heaven concerning this mystery, so that Daniel and his friends would not be destroyed with the rest of the wise men of Babylon.

God: Aram. Elah. See verse 11 above. Here the noun is used of the Creator and God of Israel. of heaven: Aram. shamayin, corresponding to Heb. shamayim, "the heavens." The term refers to the area above the earth that encompasses three "heavens:" the atmosphere, interstellar space, and the transcendent dwelling-place of God (Ps 148:1-4). The idiomatic phrase "God of heaven" contrasts with the mention of the Babylonian pantheon in verse 11 above.

mystery: Aram. raz, secret. The LXX translates the term with Grk. mustērion, that which awaits divine disclosure or interpretation; mystery, secret. In Scripture these terms are used for a reality or plan that God kept concealed from the world and even His own people but revealed to His prophets and messengers (cf. Num 12:6; Amos 3:7; Eph 3:5). The dream given to Nebuchadnezzar contained a divine secret. So Daniel and his friends began to pray earnestly for God to intervene and reveal the mystery of the king's dream. Their primary motivation was the deliverance of themselves and the other wise men of Babylon, not claiming the reward for a correct interpretation.

Revelation to Daniel, 2:19-30

19― Then the mystery was revealed to Daniel in a night vision. Then Daniel blessed the God of heaven;

mystery: Aram. raz. See the previous verse. vision: Aram. chezev (from chazah, "to see or behold"), which may refer to a vision as a mode of revelation or the appearance of something (cf. Dan 7:20). Unlike a dream that occurs during sleep a vision is a direct pictographic message from God experienced while awake. Thus, Daniel was awakened from sleep and he beheld a vision in which God communicated the content of Nebuchadnezzar's dream and what it meant. The grandeur of the revelation evoked immediate praise from Daniel.

blessed: Aram. barak, a participle from berak and means to kneel or to bless (BDB 1085). To bless God does not mean conveying something to God He doesn't already have or to change Him in some way (consider how Christians "bless" food). Christians may think of blessing God as simply equivalent to praising Him for something received, but it's much more than that. Blessing God recognizes His sovereign exaltation and attributes the honor due Him for His gracious provision.

20― Daniel said, "Let the name of God be blessed forever and ever, for wisdom and power belong to Him.

This verse begins a blessing Daniel offered of God that extends through verse 23 and is comparable to many of the Psalms. Daniel expresses the wish that God's Name would be blessed forever, that is, His people would never cease to bless the King of Heaven. Merely stopping to reflect on his wisdom and power should cause a blessing in response. The blessing extols both the omniscience and the omnipotence of God.

21― "It is He who changes the times and the epochs; He removes kings and establishes kings; He gives wisdom to wise men and knowledge to men of understanding.

He: the God of Heaven. who changes: Aram. shena, to change. The verb is used to emphasize God's sovereignty over history and the affairs of men. the times: Aram. iddan. See verse 8 above. Here the term carries the sense of duration, of how long something lasts. epochs: Aram. zeman denotes a specific period of time or age (BDB 1091) It can also refer to (festival) seasons, 7:25, or focused time as "three times in the day" (Dan 6:11). For Daniel God's power is manifest in that He changes times. God does not only have the ability to change the times, but He actively does so. He removes … establishes: As Nebuchadnezzar's dream is explained God will make changes in government, when one regime ceases and when another arises.

22― "It is He who reveals the profound and hidden things; He knows what is in the darkness, and the light dwells with Him.

Daniel emphasizes that the "secret things" belong to the God of heaven (cf. Deut 29:29). Morris points out that the Babylonian religion had many practitioners of occult sciences, but only the God of heaven can really reveal the future, for He controls the future.

Rabbinic literature saw the Messiah in this verse. The Midrash Rabbah, regarding the Aramaic word nehora, 'light,' in this verse says: "Light dwells with him; this is the Messiah-King, for it is written: 'Arise, shine, for your light has come'" (Isa 60:1). (Santala 182)

23― "To You, O God of my fathers, I give thanks and praise, for You have given me wisdom and power; even now You have made known to me what we requested of You, for You have made known to us the king's matter."

Daniel's blessing sets forth an important principle in determining whether a vision comes from God. This is the principle of two or three witnesses (Matt 18:16). God revealed the interpretation of Nebuchadnezzar's first dream vision not only to Daniel but also his three friends (Dan 2:23). Similarly, the revelation that John claimed to have received from Yeshua is reliable because Daniel, Ezekiel and Zechariah had the same or very similar experiences.

The two-or-three witness principle is also illustrated in the story of the Egyptian Pharaoh who had two visions that told the same story. God revealed to Joseph that the second vision repeated and reinforced the message of the first vision. Similarly, the books of Daniel and Revelation contain visions with repetitive elements, but with a single message about the future. An important lesson for believers: (1) God rewards persistence; (2) intercession is most effective when more than one focuses on the same need. The text does not say whether Daniel and his friends prayed together or separately, but they prayed to the same end.

24― Therefore, Daniel went in to Arioch, whom the king had appointed to destroy the wise men of Babylon; he went and spoke to him as follows: "Do not destroy the wise men of Babylon! Take me into the king's presence, and I will declare the interpretation to the king."

Having received the revelation from God Daniel acted quickly to prevent the deaths of the wise men (verse 14 above). He felt it important for Arioch to know that the king would have the answer to his request. Daniel's plea to spare the wise men is striking. They are pagans and not his friends. Their theology is contrary to his. Daniel at heart is not a cruel person and like the God of Israel takes no pleasure in the death of the wicked (Ezek 18:23, 32).

25― Then Arioch hurriedly brought Daniel into the king's presence and spoke to him as follows: "I have found a man among the exiles from Judah who can make the interpretation known to the king!"

Arioch performed his role and seems to take some credit for helping to solve the dream mystery. Daniel doesn't point out that the situation occurred at Daniel's initiative. Perhaps killing the wise men was a disagreeable duty to Arioch and he was glad to avoid it.

26― The king said to Daniel, whose name was Belteshazzar, "Are you able to make known to me the dream which I have seen and its interpretation?"

The king asks the straightforward question with an implied threat. The wrong answer would require his previous decree to be enacted. The insertion of Daniel's Babylonian name suggests an allusion to an official court record, which would have been made of any official communication before the king.

27― Daniel answered before the king and said, "As for the mystery about which the king has inquired, neither wise men, conjurers, magicians nor diviners are able to declare it to the king.

Daniel immediately reiterates what the wise men had told the king about the source of knowledge to solve the dream mystery. His solidarity with them on this point would hopefully strengthen his relationship with them and perhaps encourage them to be open to his religion.

28― "However, there is a God in heaven who reveals mysteries, and He has made known to King Nebuchadnezzar what will take place in the latter days. This was your dream and the visions in your mind while on your bed.

Daniel continues by giving glory to God of heaven as the source of knowledge into mysteries. latter: Aram. acharit (from achar, "after"), means the end, latter or last (NASBEC). The noun, corresponding to the Heb. acharith (SH-311), occurs only here in the Tanakh. days: yom, means day or time. The plural refers to a range of time and indeed the dream will be interpreted to cover centuries. The idiomatic expression "latter days" is prophetic declaration denoting the final period of the history so far as the speaker's perspective reaches. The Hebrew expression is found in many verses (Deut 4:30; 31:29; Is 2:2; Jer 23:20; 30:24; 48:47; 49:39; Ezek 38:8, 16; Dan 10:14; Hos 3:5; Mic 4:1).

A number of important events are to occur in the last days. (1) Evil will befall Israel; (2) Israel will return to the Lord and listen to his voice; (3) Mountain of the temple will be chief and all nations will stream to it; (4) Israel will understand why God has punished them; (5) God will restore the fortunes of Moab and Elam; (6) God will bring an invading army while Israel is living in unwalled villages; (7) great empires will rise and fall, but an eternal kingdom will rise and never fall; (8) God will pour out his Spirit and men and women will prophesy and dream; (9) difficult times will come with a lawless spirit; (10) people will mock belief in the Second Coming.

However, in this context of this verse the "latter days" refer to the time of the end of Nebuchadnezzar's own reign with a hint of a much later time.

29― "As for you, O king, while on your bed your thoughts turned to what would take place in the future; and He who reveals mysteries has made known to you what will take place.

Before beginning the revelation Daniel reminds the king of the circumstances of the dream. Apparently Nebuchadnezzar had been reflecting on his reign and the future. Perhaps new at the job he was troubled at the enormity of ruling such a large geographical area with diverse populations. He had to worry about holding on to territory against insurrection and hostile neighbors. He had to finance his government and the building projects he no doubt had in mind.

Maybe he did not feel secure with the remnants of his father's administration who held high posts. So many decisions to make. Perhaps he even reflected on the course of the world and his part in it. There was much to trouble him. Daniel's simple statement of the God of Heaven revealing the future was probably meant to offer a promise of security to ease the king's mind.

30― "But as for me, this mystery has not been revealed to me for any wisdom residing in me more than in any other living man, but for the purpose of making the interpretation known to the king, and that you may understand the thoughts of your mind.

Daniel reiterates that the answer to the dream mystery did not come from his own wisdom. In himself Daniel is no better than any other man. This is not false modesty, but a realistic statement of self-understanding. Moreover, the answer is for the king's benefit, to ease his mind.

Interpretation of the King's Dream, 2:31-45

31― "You, O king, were looking and behold, there was a single great statue; that statue, which was large and of extraordinary splendor, was standing in front of you, and its appearance was awesome.

Daniel recounts the extraordinary dream of a very large man-like statue, the parts of which was composed of various precious metals and baser materials. Of interest is that the Greek poet Hesiod (Works and Days) in the 8^th century B.C. employed gold, silver, bronze, and iron to represent human eras in history. Zoroastrian teaching and the Roman poet Ovid (Metamorphoses, Book I) that postdate Daniel's writing by many centuries likewise used these four metals to symbolize eras or ages of humankind (Miller).

32― "The head of that statue was made of fine gold, its breast and its arms of silver, its belly and its thighs of bronze,

Morris notes that the metals of Nebuchadnezzar's dream image follow a definite order, decreasing in intrinsic value, but increasing in strength. The head of the statue was the most valuable, being made of gold: Aram. dehab, the precious metal gold. The value then decreased as the description moved down the figure of the statue. The next part of the anatomy, the chest and arms were of silver: Aram. kesaph, the precious metal silver. Next the belly and thighs were of bronze: Aram. nechash, copper or bronze. Bronze is an metal alloy of copper and tin. The earliest known example of brass, an alloy of copper and zinc, is a Roman coin from about 20 B.C. (Miller).

33― its legs of iron, its feet partly of iron and partly of clay.

Next the legs were of iron: Aram. parzel, iron. Pure iron is a soft, grayish-white metal. Finally the feet were of mixed properties. iron and clay: Aram. chasaph, clay, typically used in making pottery. The value of each of the component items would be determined by the market price as a construction material. Gold, silver and bronze had value as a means of currency and reflected true wealth. Iron and clay had considerably less value.

34― "You continued looking until a stone was cut out without hands, and it struck the statue on its feet of iron and clay and crushed them.

You continued looking: The verb implies that the vision was of somewhat long continuance. It did not appear and then suddenly vanish, but it remained so long that he had an opportunity of careful observation (Barnes). The latter part of the dream is probably what troubled the king. stone: Aram. eben. This is not a rock that one might pick up off the ground, but a stone of the kind used in a building foundation or pillar. without hands: no doubt is an allusion to God.

Barnes further notes that the points on which the image was clearly intended to fix the attention of the monarch, and which made the vision so significant and remarkable, were these:

● the colossal size and firmness of the image;

● the fact that a stone, not of large size, should be seen to be self-detached from the mountain, and to move against the image;

● the fact that it should completely demolish and pulverize the colossal figure; and

● the fact that then this stone of inconsiderable size should be itself mysteriously augmented until it filled the world.

35― "Then the iron, the clay, the bronze, the silver and the gold were crushed all at the same time and became like chaff from the summer threshing floors; and the wind carried them away so that not a trace of them was found. But the stone that struck the statue became a great mountain and filled the whole earth.

crushed signifies that the both the size of the stone and the force of the impact was sufficient to totally crush the entire statue, the initial point of impact being the feet of the statue. The narrative clarifies "crushed" but asserting that the remains were like chaff, an imagery of divine judgment (Ps 1:4; 35:5; 83:13), blown away from threshing so that there was no trace of the particles of the statue materials to be found anywhere. Yet the stone of destruction itself transformed into a great mountain that filled the earth, a seemingly impossible word picture. "Filled" would have the sense of dominate as Mt. Rainier dominates the State of Washington.

There is a parallel thought spoken by Yeshua:

"Then what is this that has been written, 'The stone which the builders rejected, this has become the chief cornerstone'? 18 Everyone who falls on that stone will be shattered; but the one upon whom it falls, it will crush him." (Luke 20:17-18 TLV)

36― "This was the dream; now we will tell its interpretation before the king.

We probably signifies God and Daniel as His servant. It's possible that "we" might refer to Daniel's friends since they also prayed and received the same answer (verse 23), but there is no indication in the text that they were in the presence of the king. Of course, Daniel could be speaking in a representative capacity for his friends and in that case "we" would be appropriate.

37― "You, O king, are the king of kings, to whom the God of heaven has given the kingdom, the power, the strength and the glory;

Daniel addressed Nebuchadnezzar as king of kings, a title only given in Scripture to him (also Ezek 26:7), Artaxerxes of Persia (Ezra 7:12) and Yeshua (1Tim 6:15; Rev 17:14; 19:16). He might be saying that Nebuchadnezzar was the greatest king to ever live to that point. In reality any of the great empire rulers in ancient times could be called "king of kings," since the rulers of great cities, as well as nations, were called kings. Daniel points out that the God of heaven (the God of Israel) had given Nebuchadnezzar his kingdom with its attendant power and glory. The king needed to remember the source of his authority.

38― and wherever the sons of men dwell, or the beasts of the field, or the birds of the sky, He has given them into your hand and has caused you to rule over them all. You are the head of gold.

You are the head of gold seems to set the stage for interpreting the rest of the statue parts as a historical chronology. However, care must be exercised since in Jewish literature chronology is not as important as the message.

39― "After you there will arise another kingdom inferior to you, then another third kingdom of bronze, which will rule over all the earth.

After: Aram. athar, place, footstep, in the track of (BDB 1083). The sense is that following in the footsteps of Nebuchadnezzar a kingdom would arise. Represented by the silver breast and arms of the statue This kingdom would be inferior: Aram. ara, earthward or downward (BDB 1083), i.e., lower than you as on the statue and thus inferior. Presumptively this kingdom is Medo-Persia led by the Cyrus the Great. The Persian Empire lasted a little over 200 years (539-331 B.C.). One may rightly ask what the Persian Empire left in terms of impact on the world.

Babylon left their religion, which formed the basis for the pagan pantheon and cosmologies in every region of the world. Greece left their culture and Rome left their laws. The third kingdom of bronze, presumptively Greece, is said to rule over all the earth. This level of authority and responsibility was first given to Adam (Gen 1:26), but mankind never achieved the kind of dominion that God intended. This is the only human political kingdom with such a description in Scripture.

The irony is that while the political rule of Greece over the known world did not continue as long as the Persian Empire (331-63 B.C.), Hellenistic culture continued to dominate and influence the education and social systems of the Roman Empire, European life in the Middle Ages and Western Civilization from the Renaissance to the present day.

40― "Then there will be a fourth kingdom as strong as iron; inasmuch as iron crushes and shatters all things, so, like iron that breaks in pieces, it will crush and break all these in pieces.

The fourth kingdom was considered by Jewish authors to be Rome (Josephus, Antiquities of the Jews, X, 11:7; and 2Esdras 12:10-51). Iron is an apt description of the Roman Empire, which did indeed crush every region with overwhelming force. Rome ruled the world with an iron hand and shattered all who resisted its will. Some commentators suggest that the two legs represent eastern and western halves of the Empire, but the text offers no support for this view. The statue of a man would naturally have two legs (Miller). The fourth kingdom will break all the previous empires into pieces, which is an allusion to the fact that each previous empire had absorbed the conquered kingdoms.

41― "In that you saw the feet and toes, partly of potter's clay and partly of iron, it will be a divided kingdom; but it will have in it the toughness of iron, inasmuch as you saw the iron mixed with common clay.

Interpretation of verses 41-44 is much debated and no clear consensus exists on the meaning of this part of the statue. One's eschatology or viewpoint of whether "kingdom" in verse 44 is spiritual or physical seems to be the primary factor. Dispensationalist commentators view this part of the statue as referring to conditions preceding the Rapture and allegorize the meaning of the parts. However, the text offers no evidence of such a lengthy gap in history as the Dispensationalist view posits nor do the toes represent different kingdoms. This passage speaks of only one kingdom. Internally there would be much division in the fourth kingdom, but in an outward sense the kingdom would be strong.

42― "As the toes of the feet were partly of iron and partly of pottery, so some of the kingdom will be strong and part of it will be brittle.

The focus is not on how many toes there are, but the materials with which the toes are constructed. The depicted mixture of materials indicates an inherent weakness. Daniel goes on to give the correct interpretation.

43― "And in that you saw the iron mixed with common clay, they will combine with one another in the seed of men; but they will not adhere to one another, even as iron does not combine with pottery.

Daniel continues his explanation of the inherent weakness of the kingdom, i.e., the Roman Empire as it expanded northward to incorporate the common clay or "uncivilized" peoples of Gaul (France-Belgium) and Britain. Eventually the Empire would collapse because of the advance of Christianity.

44― "In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever.

Daniel reveals some important truths about a fifth kingdom, the Kingdom of God. WHEN: In the days of those kings: This clause must refer to the rulers and the empire depicted in verses 41-43. Dispensational commentators attempt to force the revelation to Nebuchadnezzar to conform to the revelation contained in Daniel's vision in Chapter Seven. However, this approach is unnecessary as the two visions in their respective contexts refer to different time periods. Daniel himself makes no such correlation. WHO: God of heaven: See verse 18 above. The reference emphasizes the divine origin of this kingdom. Yeshua, the Messiah, would be the God of the heavens (John 3:31; 6:31, 33, 38, 51; 8:14, 23).

WHAT: a kingdom is rather non-specific. There is no indication whether it is a rule or a realm, although it would at least be the former if not the latter. Jews would automatically assume that "kingdom" involved territory. However, Yeshua maintained that the kingdom had arrived in his person. The powers of the coming age are available now as evidenced by his miracles. Thus, this chapter represents the inauguration of the Messianic Kingdom and chapter seven represents the consummation.

STRENGTH: Never be destroyed and not be left for another people means that God's kingdom won't be overcome or absorbed by another kingdom as the ancient earthy kingdoms had been. No one will ever conquer God's kingdom and possess it. His kingdom is indestructible. DURATION: endure forever (Aram. alamin, plural of alam, lit. "forevers") indicates that this kingdom will be eternal. There will be no end to it days. This verse really emphasizes the durability of God's kingdom and not its location.

In contrast various Psalmists who lived prior to Daniel declared that the God of Israel is king over all the earth (Ps 47:2; 83:18; 97:9). Zechariah pointed to the day: "Then ADONAI will be king over the whole world. On that day ADONAI will be the only one, and his name will be the only name" (Zech 14:9 CJB).

45― "Inasmuch as you saw that a stone was cut out of the mountain without hands and that it crushed the iron, the bronze, the clay, the silver and the gold, the great God has made known to the king what will take place in the future; so the dream is true and its interpretation is trustworthy."

Striking is the fact that God revealed the future to a pagan king. Daniel assures the king that the God of heaven has revealed the future and he can trust the interpretation.

Promotion of Daniel and Friends, 2:46-49

46― Then King Nebuchadnezzar fell on his face and did homage to Daniel, and gave orders to present to him an offering and fragrant incense.

No doubt to everyone's surprise the king arose from his throne and bowed low before Daniel in homage: Aram. segid, to prostrate oneself, do homage, worship. Falling to the earth is found as a mark of honor to me (1Sam 20:41; 25:28; 2Sam 14:4), but segid is used only of divine homage (Keil). To the king Daniel was a man to whom the gods had manifested themselves; therefore he shows Daniel divine honor, such as Cornelius gave to Peter (Acts 10:25) and the residents of Lystra gave to Paul and Barnabas (Acts 14:13).

Nebuchadnezzar then directed that gifts be made to Daniel. offering: Aram. minchah (corresponding to Heb. minchah) is an offering to God through a representative. In Hebrew culture the minchah was an offering made to God of any kind, whether from field or flock. In reality as the next verse shows the king is giving glory to Daniel's God, not to Daniel.

47― The king answered Daniel and said, "Surely your God is a God of gods and a Lord of kings and a revealer of mysteries, since you have been able to reveal this mystery."

The king offers a fitting tribute to the God of Daniel. The reference "your God" distinguishes the true God from the Babylonian pantheon. Whether Nebuchadnezzar extolling the greatness of the God of heaven represented being "converted" to the God of the Jews and faith cannot be determined with certainty from this declaration, since the titles "Lord of lords" and "Lord of gods" were often given by Babylonian kings, including Nebuchadnezzar, to Marduk the chief god of the Babylon (Miller). His later actions in the next chapter would also argue against any substantive change in his theology. Whatever faith he had he does not declare Daniel's God ADONAI to be the only God, nor does his tribute express exclusive faith in ADONAI.

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 prefect over all the wise men of Babylon.

Nebuchadnezzar demonstrated his pleasure by granting Daniel power and showering him with great gifts. The status promotion was significant in two areas. Daniel was made a vice-regent over the province in which the city of Babylon was situated as well as and chief prefect or president over all the wise men of Babylon. The wise men were divided into classes according to their principal functions under chiefs (cf. Jer 39:3), whose president Daniel was. No Jew since Joseph had ascended to such power in a pagan land.

49― And Daniel made request of the king, and he appointed Shadrach, Meshach and Abed-nego over the administration of the province of Babylon, while Daniel was at the king's court.

Daniel did not forget his friends. A vice-regent would have subordinate officers and Daniel wanted his friends, whom he knew he could trust, to handle administrative matters for him in the province while he resided at the king's court. Their appointment sets the stage for the dramatic story in chapter three.

This chapter reveals important truths about God. First, He is omnipotent and sovereign over the affairs of men. His sovereignty is always exercised for the good of His people. Second, He is omniscient. He knows the future and at various times in biblical history He generously revealed the future to His servants. Third, while earthly kingdoms will rise and fall, God's kingdom will endure for eternity.

This chapter also reveals much about the godly character of Daniel. He was a man who served God without compromise, a light in a dark place.

Works Cited

BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981.

Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online.

Keil: C.F. Keil, Daniel. trans. M.G. Easton. Commentary on the Old Testament (C.F. Keil and F. Delitzsch, 1866-1891), Vol. 9. Hendrickson Publishers, 2006. Online.

Leman: Derek Leman, A New Look at the Old Testament. Mt. Olive Press, 2006.

Miller: Stephen R. Miller, Daniel. The New American Commentary, Vol. 18. Broadman and Holman Publishers, 1994.

Santala: Risto Santala, The Messiah in the Old Testament in the Light of Rabbinical Writings. Keren Ahvah Meshihit, 1992. Online.

Sevener: Harold A. Sevener, God's Man in Babylon. Chosen People Ministries, 1994.

TWOT: R. Laird Harris, ed., Theological Wordbook of the Old Testament. Moody Press, 1980.

Ussher: Archbishop James Ussher (1581-1656), The Annals of the World (1658). Master Books, 2003. Online.

Wesley: John Wesley (1703-1791), Notes on the Bible. Wesleyan Heritage Publishing, 2009. Online.