Daniel 2:1-23 Commentary

Updated: Sat, 09/12/2026 - 07:41 By admin

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Daniel 2:1 Now in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar had dreams; and his spirit was troubled and his sleep left him.

NET In the second year of his reign Nebuchadnezzar had many dreams. His mind was disturbed and he suffered from insomnia.

NLT One night during the second year of his reign, Nebuchadnezzar had such disturbing dreams that he couldn't sleep.

in: Da 1:1-5 2Ch 36:5-7
Nebuchadnezzar: Da 2:3 4:5 Ge 40:5, 6, 7, 8 41:1-36 Job 33:15, 16, 17
and his: Da 6:18 Esther 6:1
Daniel Resources - Multiple Sermons and Commentaries

Related Passages:

Ecclesiastes 3:11 He has made everything appropriate in its time. He has also set eternity in their heart, yet so that man will not find out the work which God has done from the beginning even to the end.

Ecclesiastes 5:12 The sleep of the working man is pleasant, whether he eats little or much; but the full stomach of the rich man does not allow him to sleep.

Genesis 41:8,15 Now in the morning his spirit (referring to Pharaoh) was troubled, (same verb used for Nebuchadnezzar) so he sent and called for all the magicians of Egypt, and all its wise men. And Pharaoh told them his dreams, but there was no one who could interpret them to Pharaoh… 15 Pharaoh said to Joseph, “I have had a dream, but no one can interpret it; and I have heard it said about you, that when you hear a dream you can interpret it.”

Daniel 2:29 “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.

Source: Chart by Tim LaHaye and Thomas Ice - click to enlarge - Millenium on Right Side

A DREAM FOR
THE AGES!

Now (or better "and" clearly linking it to Da 1) in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar had dreams (halom); and his spirit was troubled (pa'am) and his sleep left him - Daniel 2:1 sets the stage for the entire chapter. What appears to be a sleepless night in Babylon will become the occasion for God to reveal His sovereign plan for the kingdoms of the world. The second year of the reign of Nebuchadnezzar creates an apparent chronological difficulty because Daniel's three-year training began in Nebuchadnezzar's first year (Da 1:5), while Da 2:1 places this event in his second year. The most common explanation is that Daniel uses the Babylonian accession-year system so that the partial year in which Nebuchadnezzar became king was his “accession year,” followed by his official first and second regnal years. Thus Daniel's training and the events of chapter 2 can be harmonized without requiring three complete calendar years to have elapsed. (See additional note below on Second Year)

Bob Utley - "in the second year of the reign of Nebuchadnezzar" Nebuchadnezzar II began reigning in 605 B.C., but with the calculation of an "accession year," this would be 603-602 B.C. From The IVP Bible Background Commentary (OT), p. 732, Nebuchadnezzar II experienced several rebellions in his kingdom after the death of his father. It was also close to the time of Neo-Babylon's unsuccessful invasion of Egypt. Apparently Daniel was still in his three year initial study (cf. Dan. 1:4-5), possibly this is why he was not with the group of wise men who the king initially addresses (cf. Dan. 2:2).

David Jeremiah asks "Why would God speak to a pagan king like Nebuchadnezzar? The answer is that Nebuchadnezzar was the first ruler of the “times of the Gentiles” (Luke 21:24 - see timeline above), that period of human history when Israel’s national life is dominated by Gentile nations, which will end when Christ returns. Nebuchadnezzar’s rule began a time, still ongoing, when Israel was not at the center of world influence. (See also What are the times of the Gentiles? | GotQuestions.org which is to be distinguished from What is the fullness of the Gentiles - Romans 11:25? - Got Questions)

Nebuchadnezzar had dreams (halom) - KJV is more literal rendering of the Hebrew which repeats "dream" = dreamed dreams - It is interesting that dreams is plural here and singular in Da 2:3. The plural “dreams” may indicate repeated dreams or may refer to the various aspects of one extraordinarily significant dream. The remainder of the chapter focuses on the dream (Da 2:3, 5–6, 9, 26, 28). This was no ordinary dream. God was communicating truth to a pagan king who did not know Him (cf. Ge 20:3; 41:1–8).

Tony Garland - Dreams (plural) may refer to a single dream with many details or a dream extending over a long period⁵⁶ or that the dream occurred on repeated occasions so as to become a continued distraction—perhaps even an obsession—with the king. (Daniel Defended)

NET NOTE on dreams - Heb "dreamed dreams." The plural is used here and in v. 2, but the singular in v. 3. The plural "dreams" has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: "Nebuchadnezzar was in a trance." See further, J. A. Montgomery, Daniel (ICC), 142.

Bob Utley - "had dreams" Notice that this is PLURAL and COGNATE, "he dreamed dreams." Some have asserted that he had several dreams, but the last one was awesome and frightening. However, it seems to me that the PLURAL may indicate that he had the same dream repeatedly. God is revealing Himself to a pagan Gentile ruler! Why? God is in control of all nations (i.e., Deut. 32:8, LXX)! God loves all nations! God plans to redeem all nations (cf. Gen. 3:15).

David Jeremiah points out that "A dream is different from a vision in that dreams always occur during sleep. God often spoke in Old Testament times through dreams. Perhaps the most graphic description of an upsetting dream in Scripture (like Nebuchadnezzar’s) is the one related by Job’s friend Eliphaz (Job 4:12–21). The dream, which Eliphaz describes as “disquieting,” happened when Eliphaz was in a “deep sleep.” He says, “Fear came upon me, and trembling, which made all my bones shake. . . . The hair on my body stood up.” Eliphaz saw a “form,” but he could not “discern its appearance.” Then a voice spoke, delivering a message that became the foundation of Eliphaz’s message to Job about the cause of his suffering (Job 4:17–21). Perhaps this is illustrative of what Nebuchadnezzar experienced: a fearful dream that relayed a message. While Eliphaz understood the message he received, Nebuchadnezzar was confused about the meaning of his own dream. It was by means of a dream that God warned Abimelech, king of Gerar, that Sarah was married to Abraham (Genesis 20). Pharaoh dreamed a dream, and God used it to show the wicked monarch what He was about to do (Genesis 41:1-36). God also spoke to a Midianite soldier by means of a dream (Judges 7:13-14). All these examples are instances of God speaking through dreams to people who apparently didn’t worship the one true God. (See Agents of Babylon: What the Prophecies of Daniel Tell Us)

John MacArthur observes that in ancient times "It was not abnormal at all for God to speak in dreams. Now I would say it's abnormal today if God has finished his revelation. So don't go to sleep at night hoping you'll get a revelation from God in your dream. I don't think God is in a business of revelations anymore since Hebrews 1:2 says He's spoken unto us finally in these last days through His Son. I don't think there is any more revelation but in those days God chose to speak through dreams." (ED: Some would argue this point as there are a number of reports of dreams of Jesus in men and women in the Middle East and from some reports, the dreams are instrumental in these people coming to faith in Jesus. I suppose we will have to wait to heaven for the full and final answer for now we see in a mirror dimly!) (The Forgotten Dream and the Unforgettable Daniel)

Charles Clough - This dream in Daniel 2 didn’t happen out of thin air, it happened to a real man faced with a real historical situation. He was a ruler of a people and he knew just as the Assyrians had exalted themselves to mighty power and been brought down by my power and he was asking himself and he was tormented in his soul, how long will my kingdom last. Will the Babylonians kingdom be like the Assyrians that I just clobbered; will our kingdom be like the Egyptians at Carchemish two years ago; will my kingdom face the same limitations that other kingdoms have faced in history? So one of the things was that he was struggling with his own political, physical and social limitations… he is not really autonomous, even though he tries desperately to pretend he is. (Lessons on Daniel. Spokane)

S R Driver - In Assyria and Babylonia, as in Egypt, and other countries of the ancient world, dreams were regarded as significant, and as portending future events. The Assyrian inscriptions furnish several instances of deities appearing in dreams with words of encouragement or advice. (The Book of Daniel)

"Uneasy lies the head that wears a crown."
-- Shakespeare

And his spirit was troubled (pa'am) - In the ancient world, dreams were thought to be shadows of future events communicted to kings and were even considered to be be messages from the "gods," (they were close because this one was a message from THE God!) so we can understand his reaction. Troubled is a strong verb which conveys the idea that the king's sleep very disturbing, agitated, and deeply unsettling. Clearly it cause considerable apprehension for the king. While the king tossed through the night, the King of heaven remained on His throne! The king could not control his dreams, but God controlled the king (cf Pr 21:1)! The king who ruled an empire could not command sleep, would soon learn that the Most High God commanded history. The same verb describes Pharaoh's reaction to his dreams in Ge 41:8 ("his spirit was troubled"). Nebuchadnezzar sensed (I think God caused him to "sense"!) that this dream carried extraordinary significance, even though he did not understand what it meant. God had gotten the attention of the most powerful man in Babylon without an army, an earthquake, or a prophet standing before him but simply through a dream. God can get our attention in a variety of ways!

New Bible Commentary has an interesting note - “Nebuchadnezzar's dreams were therefore especially interesting, set as they were in the context of his ambitious foreign policy. (His victory over the Egyptians at Carchemish and Hamath had secured control of Syria; further campaigns ensued in the following years.)"

The dream is interesting in the context of Nebuchadnezzar's ambitious foreign policy of actively expanding and consolidating the Babylonian Empire. His great victory over Egypt at Carchemish in 605 B.C. broke Egyptian power in the region (cf. Jer 46:2). He then pursued the Egyptians southward and brought Syria-Palestine increasingly under Babylonian control. Judah consequently came under his power (Da 1:1–2; 2Ki 24:1). That makes the subject of his dream especially striking. Nebuchadnezzar was thinking and acting like an empire-builder, and God gave him a dream about empires. The king was concerned with extending his kingdom, but God was showing him that Babylon was only the first in a succession of kingdoms (Da 2:31–43).

Jon Courson - Psychologists tell us that ninety percent of a person's free mental time—the time not devoted to a specific activity—is spent wondering about the past or worrying about the future. Nebuchadnezzar was no exception. (SEE Jon Courson's Application Commentary: Volume 2)

The king's troubled night became the stage
for God's sovereign revelation.

Geoffrey King rightly notes that "As is so often the case, the cares of the day became also the cares of the night. Now Nebuchadnezzar did a thing which no believer in God should ever dream of doing: Nebuchadnezzar took his problems to bed with him!" (Ed: Of course the author is being sarcastic!) (Quoted by David Jeremiah - see Agents of Babylon: What the Prophecies of Daniel Tell Us).

And his sleep left him - NET = "and he suffered from insomnia" - Literally, his sleep was “upon him” or “was finished for him,” depending on how the Hebrew expression is understood. The practical point is clear that Nebuchadnezzar "tossed and turned" all night long! The dream had disturbed him so profoundly that rest escaped him. And behind the king's insomnia was the providence of God. Nebuchadnezzar thought his problem was a troubling dream, but God was preparing to introduce him to “the God of heaven” Who “reveals mysteries” (Da 2:28). Here is a man who was truly the king of the empire and who had what all men desire and yet he lacked one thing… peace. The irony is that Nebuchadnezzar ruled an enormous empire, but he could not rule his own sleeping mind. The king who commanded nations could not command his own dreams.

NET NOTE - Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone” (cf. Dan 8:27). Some scholars emend the verb to read נָדְדָה (naddah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2.

Thomas Constable - These dreams robbed him of rest, as Pharaoh's dreams did him (Genesis 41:1-57), and Ahasuerus' dream did him (Esther 6:1-14). All of these Gentile rulers suffered insomnia as part of God's dealings with them (ED: "DIVINELY INDUCED INSOMNIA") and the people who lived under their authority. Another earlier Gentile ruler who received revelations from God was Abimelech (Genesis 20:3). The ancients regarded dreams as having significance and as portents of events to come. (Daniel 2 Commentary)

Robert Dean - Every single human being comes to God-consciousness at some point in their life. With some people its earlier, as early as maybe two or three years of age, with others it may be later, some of it is determined by various factors such as culture, background, family life, whatever it may be, but we all have this eternity set in our thinking (Eccl 3:11) so that at some point we begin to realize that there’s something greater than us. At that point we can either be positive or negative, we can either say God I want to know more about this, I know that there’s something greater, I know that I’m a creature, I’m finite, I’m limited, I can’t make life work on my own, I can’t be the source of happiness, the details of life can’t give me happiness. Here’s Nebuchadnezzar, he has everything, more than any of us can ever imagine and he doesn’t have happiness. (Dean Bible Ministries) (Bolding added)

All men should be more concerned
about what the future has in store.

H A Ironside - We learn from Daniel’s address to him that this great king had been concerned about what was coming on the earth. Look at the Da 2:29: “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.” Nothing could be more natural. Nebuchadnezzar was the most powerful monarch the world had ever known. As he lay on his bed that night, he began to ponder what would come to pass in the future. He knew he could not stay here forever. He would have to pass away as other potentates had done before him. What would follow? It was not unwise for him to consider these things. All men should be more concerned about what the future has in store. The great business of today seems to be securing wealth and pleasure for the present life; most people seem utterly indifferent about what is to come to pass afterward. God has not left us in ignorance as to the future. He has given us the prophetic word to shed light on what is to come. If people were willing to seriously read the Bible, in subjection to its holy Author, they would find that in it the whole course of human events, right up to the great white throne, has been clearly revealed. Anyone who earnestly desires it, may know the truth of God’s ways right on to the end. (Daniel 2 Commentary - Ironside's Notes)

Nebuchadnezzar had power and riches but he did not have personal peace. Jesus alludes to the problem of power and riches - "Do not lay up for yourselves treasures upon earth, where moth and rust destroy, and where thieves break in and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there will your heart be also." (Mt 6:19-21) Then Jesus warns that "“No one can serve two masters; for either he will hate the one and love the other, or he will hold to one and despise the other. You cannot serve God and mammon." For this reason (What reason? What has He just said? Could this have anything to do with anxiety?) I say to you, do not be anxious for your life, [as to] what you shall eat, or what you shall drink; nor for your body, [as to] what you shall put on. Is not life more than food, and the body than clothing? (Mt 6:24-25)

On a related topic another vehicle God has used to reveal Himself in the past is visions, Moses recording "He (Jehovah) said, "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. (Nu 12:6) Visions are divine presentations to a person's mind while that person is awake, as for example in Isaiah's famous vision of Jehovah (Isa 6:1-13, Jn 12:41 - Isaiah saw the glory of Jehovah = Jesus). (See How did God use dreams and visions in the Bible? | GotQuestions.org) The writer of Hebrews records that God has used various methods to reveal Himself "God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, Whom He appointed heir of all things, through Whom also He made the world. (Heb 1:1, 2, cf 2Pe 1:21) In other words, there is no new Spirit inspired revelation today. (See Does God still give visions to people today? | GotQuestions.org)

Dreams (02472) (halom) describes a series of thoughts, images, or emotions occurring during sleep, in short, a dream. The images may be produced by God (Ge. 28:12; 37:5, 6, 9, 10; 40:5; 41:5, 11) or they may be produced by the persons' minds themselves (Dt. 13:1), and may be a feature of false prophecy (Jer. 23:25; 27:9). Dreams could be used as a contrast to reality (Ps. 126:1; Isa. 29:8). Dreams would be a feature of God's pouring out His Spirit on persons (Joel 2:28). There are 16 dreams recorded in the OT (Ge 20:3, 6; 28:12; 31:10, 11, 24 ; 37:5, 9 ; 40:5 ; 41:1, 5 ; Jdg 7:13; 1Ki 3:5; Da 2:1; 4:5; 7:1) with Jacob having 3 dreams (Ge 31:10,11), three having 2 dreams (Joseph = Ge 37:5-10, 42:9; Pharaoh = Ge 41:15, 17, 22, 32, Nebuchadnezzar - Da 2:1, 2, 3) and the rest only one dream (Abimelech = Ge 20:3, 6, Laban = Ge 31:24, Pharaoh’s cupbearer = Ge 40:5, 8, 9-11, Pharaoh’s baker = Ge 40:5, 8, 16-17, a soldier = Jdg 7:13, 15, Solomon = 1Ki 3:5, 15, Daniel = Da 7:1), indicating that the dreamers included Jews as well as pagan Gentiles (many of the latter having very troubling dreams as in Daniel 2!). Ten of these 16 dreams involved symbols which necessitated interpretation. The two main interpreters of dreams were Joseph and Daniel. In both the OT and NT God used dreams to reveal His will. (See also Dreams - Thompson Chain Reference Concordance)

Halom - 55 verses - NAS = dream(41), dreamer*(1), dreamers(1), dreams(22). Gen. 20:3; Gen. 20:6; Gen. 31:10; Gen. 31:11; Gen. 31:24; Gen. 37:5; Gen. 37:6; Gen. 37:8; Gen. 37:9; Gen. 37:10; Gen. 37:19; Gen. 37:20; Gen. 40:5; Gen. 40:8; Gen. 40:9; Gen. 40:16; Gen. 41:7; Gen. 41:8; Gen. 41:11; Gen. 41:12; Gen. 41:15; Gen. 41:17; Gen. 41:22; Gen. 41:25; Gen. 41:26; Gen. 41:32; Gen. 42:9; Num. 12:6; Deut. 13:1; Deut. 13:3; Deut. 13:5; Jdg. 7:13; Jdg. 7:15; 1 Sam. 28:6; 1 Sam. 28:15; 1 Ki. 3:5; 1 Ki. 3:15; Job 7:14; Job 20:8; Job 33:15; Ps. 73:20; Eccl. 5:3; Eccl. 5:7; Isa. 29:7; Jer. 23:27; Jer. 23:28; Jer. 23:32; Jer. 27:9; Jer. 29:8; Dan. 1:17; Dan. 2:1; Dan. 2:2; Dan. 2:3; Joel 2:28; Zech. 10:2

The following verses are all the uses of dream in Daniel (this includes both Hebrew and Aramaic words for "dream") = Da 1:17; 2:1-3, 9, 26, 28, 36, 45; 4:5-9, 18-9; 5:12; 7:1)

The canon of Scripture is completed and has brought to close God's use of dreams to convey divine revelation. The writer of Hebrews records that "God, after He spoke long ago to the fathers in the prophets in many portions and in many ways (including dreams), in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. (He 1:1,2)

Moses alludes to God's use of dreams as a mode of communication with His prophets writing "He said (Jehovah is speaking), "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. Not so, with My servant Moses, He is faithful in all My household; With him I speak mouth to mouth, even openly, and not in dark sayings, and he beholds the form of the LORD… " (Nu 12:6, 7,8)

Jehovah gave strict guidelines for interpreting whether the dream was truly given as Divine revelation "If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, 2 and the sign or the wonder comes true, concerning which he spoke to you, saying, 'Let us go after other gods (whom you have not known) and let us serve them,' 3 you shall not listen to the words of that prophet or that dreamer of dreams; for the LORD your God is testing you to find out if you love the LORD your God with all your heart and with all your soul. 4 "You shall follow the LORD your God and fear Him; and you shall keep His commandments, listen to His voice, serve Him, and cling to Him. 5 "But that prophet or that dreamer of dreams shall be put to death, because he has counseled rebellion against the LORD your God who brought you from the land of Egypt and redeemed you from the house of slavery, to seduce you from the way in which the LORD your God commanded you to walk (cp Jer 23:26, 27, 28, 29, 30, 31, 32, Jer 29:8). So you shall purge the evil from among you. (Dt 13:1-5)

What about dreams today? Richard Ruble in his paper "The Doctrine of Dreams" wrote that "Both Thomas Aquinas and A. J. Gordon believed that dreams in the post-Biblical era could come from God. However, it is doubtful that God has communicated with men by dreams since the close of the canon. Arthur B. Fowler says that God “could reveal His will in dreams today, but the written Word of God, and the indwelling Holy Spirit have made dreams of this sort unnecessary.” There is no Biblical evidence for the contention that God speaks today in dreams. God speaks today in His Word (2Ti 3:16, 17). He has given the Holy Spirit to every Christian to lead him into the truth (John 16:13; 1Cor 6:19,20). With the Bible in his hand and the Holy Spirit in his heart, the Christian has ample provision for guidance into God’s perfect will. (Doctrine of Dreams)

Troubled (06470) (pa'am) is a verb meaning to stir, to be disturbed, to be stirred up, to be a in mental state of distress and worry; a deep disturbance which induces a sense of apprehension (Ps 77:4). Used of dreams stirring up Pharaoh (Ge 41:8) and Nebuchadnezzar (Da 2:1, 3). Of the Spirit stirring up Samson (Jdg 13:25). Troubled = agitated; afflicted; annoyed. Disturbed = Stirred; moved; excited; discomposed; disquieted; agitated; uneasy.

Garland adds an interesting insight based on the Hebrew verb form of Troubled in Da 2:1 - The hithpael stem denotes intensive reflexive action indicating Nebuchadnezzar “was in mental state of distress and worry relating to the situation”⁶¹ and was contributing to his own anxiety. His anxiety was caused by his desire to know the meaning of the dream. (Daniel Defended)

Pa'am - 5v -

Genesis 41:8 (Ge 41:1 "Pharaoh had a dream") Now in the morning his spirit was troubled (Lxx = tarasso = agitated, shaken like water in a glass that has been stirred, used of Herod - Mt 2:3), so he sent and called for all the magicians of Egypt, and all its wise men. And Pharaoh told them his dreams, but there was no one who could interpret them to Pharaoh.

Judges 13:25 And the Spirit of the LORD began to stir (Lxx = sunekporeuomai = to go out with, to go out together with, to accompany) him (Samson) in Mahaneh-dan, between Zorah and Eshtaol.

Psalm 77:4 You have held my eyelids open; I am so troubled (Lxx = tarasso) that I cannot speak.

Daniel 2:1 Now in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar had dreams; and his spirit was troubled (Lxx = tarasso) and his sleep left him… 3 The king said to them, "I had a dream and my spirit is anxious to understand the dream."

Esther 6 records a dream that disturbed another king (See Esther 1:2, 3 = King Ahasuerus; sleep disturbance Esther 6:1), a dream which God allowed in order to provide providential, miraculous deliverance of His people from utter destruction by the Persian king…

During that night the king could not sleep (literally = "sleep fled away") so he gave an order to bring the book of records, the chronicles, and they were read before the king. It was found written what Mordecai had reported concerning Bigthana and Teresh, two of the king’s eunuchs who were doorkeepers, that they had sought to lay hands on King Ahasuerus. (Esther 6:1-2) (See also Ge 20:3)

Spurgeon quipped "Ahasuerus is master of one hundred and twenty and seven provinces, but not master of ten minutes’ sleep." Nebuchadnezzar was in a similar state.

BACKGROUND FOR
DANIEL 2

Recall that while Daniel is a book of prophecy, the first 6 chapters deal primarily with his personal life and the last 6 chapters deal with prophecy, specifically prophecy that deals with the nation of Israel. In Daniel 2 we do encounter a great prophecy which outlines the history of the Gentile nations and their interaction with Israel.

THE BOOK OF DANIEL IN HEBREW & ARAMAIC
Daniel 1	Daniel 2:4-7:28	Daniel 8-12
Written in Hebrew	Written in Aramaic	Written in Hebrew
Daniel's "No Compromise" Stand	God's Prophetic Plan for Gentile Nations	God's Prophetic Plan for Israel

Harry Ironside has said that "THIS second chapter has well been called “The A, B, C of prophecy.” (Ed Note: If Daniel is the ABC's, then Revelation is the XYZ's of Bible prophecy!) I suppose it contains the most complete, and yet the most simple, prophetic picture that we have in all the word of God. Had they been faithful to God, had they always been obedient to Him, royalty never would have departed from Judah. But because of their disobedience God gave their glory to the stranger, and dominion passed to the Gentiles in the person of Nebuchadnezzar. This was, in fact, the beginning of the distinctive period designated by the Lord Jesus in Luke 21:24 as “the times of the Gentiles.” (The glory of God had departed from Jerusalem, and the people of Judah became captives in the land of Shinar: “By the rivers of Babylon, [they] sat down, yea, [they] wept, when [they] remembered Zion” (Psalms 137:1).) This period will continue until all derived power is overthrown and… (Daniel 2 Commentary - Ironside's Notes)

Jesus shall reign where’er the sun
Doth his successive journeys run;
His kingdom spread from shore to shore,
Till moons shall wax and wane no more. AMEN!
Isaac Watts
Play the Hymn - Jesus Shall Reign

Daniel 2 is the "backbone of Bible prophecy"! As someone has said how you approach the interpretation of Daniel 2, will affect how you interpret every other prophecy in the Bible. If you misinterpret Daniel 2, you are very likely to misinterpret many (if not most) of the end time prophecies, especially the Revelation of Jesus Christ.

Dr. John Walvoord opens his comments on Daniel 2 with these remarks "Beginning with the second chapter of Daniel, the grand outline of the program of God for the period of Gentile supremacy and chastisement of Israel is presented for the first time. Tregelles, in his introduction to chapter 2 of Daniel, observes, “The book of Daniel is that part of Scripture which especially treats of the power of the world during the time of its committal into the hands of the Gentiles, whilst the ancient people of God, the children of Israel, are under chastisement on account of their sin.” (Samuel P. Tregelles, Remarks on the Prophetic Visions in the Book of Daniel, p. 6) What is true of the book in general is especially true of chapter 2. Nowhere else in Scripture, except in Daniel 7, is a more comprehensive picture given of world history as it stretched from the time of Daniel, 600 years before Christ, to the consummation at the second advent of Christ. It is most remarkable that Daniel was not only given this broad revelation of the course of what Christ called “the times of the Gentiles” (Lk 21:24; Ed: Cp Rev 11:1-2), but also the chronological prophecy of Israel’s history stretching from the rebuilding of Jerusalem to the second advent of Christ. These two major foci of the book of Daniel justify the general description of the book as world history in outline with special reference to the nation of Israel… Few chapters of the Bible are more determinative in establishing both principle and content of prophecy than this chapter; and its study, accordingly, is crucial to any system of prophetic interpretation. (Daniel 2 Nebuchadnezzar’s Vision Of The Great Image)(Bolding added)

IS THE "SECOND YEAR"
AN ERROR?

Second year - Once again the so-called "higher" critics pounce on this verse as evidence of the "inaccuracy" of this book, an attack they are forced to continue because to accept the literal, historical account of Daniel as written in the 6th Century BC is to be forced to accept a sovereign God Who knows the future and is behind the scenes bringing every prophecy to "letter perfect" fulfillment (let God's "Self Revelation" encourage your faith [Ro 10:17] for Jehovah Himself declares - Isa 42:9, Isa 44:7-8, Isa 46:9,10, Isa 45:21). So what does this mean? Ultimately, the authenticity of Daniel and his prophecies means these critics and all who have scorned and mocked God and His plan for the ages (2Pe 3:1-7, 2Pe 3:8, 2Pe 3:9, 2Pe 3:10, 2Pe 3:11), have a Supreme Being before Whom they will one stand to give an accounting for their brief time on earth (Rev 20:11-15) and before Whom they will bow their knee and confess as LORD to the glory of God the Father (but not their very own Father! - Jn 1:11-13, 1Jn 3:1) (Phil 2:10-11)!

Michael Rydelnik explains why Daniel 2:4-7:28 is written in Aramaic and not Hebrew - Having portrayed Daniel and his friends as models of the way the godly remnant is to live in the times of the Gentiles (Da 1:21), the book of Daniel next addresses (in Daniel 2-7) God's continued ultimate rule over the world despite Gentile world dominion. Since Daniel 2-7 pertain to God's revelation about the Gentile nations, they were written in Aramaic, the international language in those days. (The Moody Bible Commentary)

J Vernon McGee notes that "Everything the Lord Jesus said in the Olivet Discourse was based on the Book of Daniel. The disciples asked Him, "...Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?" He replied, "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet..." (Mt 24:3, 15). This chapter, then, is a very important chapter in the Word of God." Men everywhere are asking, "What is this world coming to? How are things going to be worked out today? There are crises everywhere." My friend, the times of the Gentiles are going to run out. The gentiles have not done a very good job of running the world. We can see the beginning of that way back in the Book of Daniel, and we may come close to seeing the end of it. However, the church of Jesus Christ will leave this earth before the fullness of the Gentiles comes in; and, when the church leaves, Christ will come back to the earth to rule.This prophetic chapter is basic to the understanding of all prophecy. That is why I keep insisting that to know just a few little verses of Scripture and to be able to interpret them can be a dangerous thing. This is the way the cults begin: they use only certain verses of Scripture. The men who start these cults understand history and human nature; they know man's need for a doctrine which satisfies the natural mind. Liberalism and the social gospel appeal to the natural mind. (See Thru the Bible Vol. 26: The Prophets - Daniel)

Tony Garland writes - The situation before us is actually evidence of the genuineness of the book because a forgery would have no doubt attempted to smooth over the tension between this verse and Daniel 1:5, 18. "A forger would not introduce difficulties; the author did not then see any difficulty in the case." (A. R. Fausset)

Thomas Constable - Daniel opened this new section of his book with another chronological reference (cf. Daniel 1:1; Daniel 1:21). This indicates that his interest in this book was in the progress of events and their relationship to one another. As the book unfolds, chronology plays an important part in what God revealed, though the chronology is not always without interruption. The events related in this chapter happened in the second year of Nebuchadnezzar's reign. According to several reliable scholars, Nebuchadnezzar officially became king on September 7, 605 B.C. On the first of Nisan, 604 B.C., the following spring, the first official year of his reign began. The intervening months constituted his accession year and were credited to his father's reign. The first year of his reign then ended on the first of Nisan the following year, 603 B.C. The second year of his reign (Daniel 2:1) began in 603 and ended in 602 B.C. [Note: Wiseman, pp. 25-26; Thiele, pp. 159-60; Finegan, p. 38.] (Daniel 2 Commentary)

And so the second year is in fact not the literal second year (because according to the Babylonian computation they did not count the first year of a king's reign), but was actually the third year according to the method of the Jews, who count the beginning of Nebuchadnezzar's reign from the time he was associated with his father. (Garland - "For additional information on accession-year reckoning, see When Does a Year Begin?") This corresponds to the calculation of the king's reign according to Babylonian computation in Da 1:1 = third year of the reign of Jehoiakim, and according to Jewish computation in Jer 25:1, 46:2 = the fourth year of Jehoiakim the son of Josiah. The following time frame is adapted from John Walvoord's book (Daniel 2 Nebuchadnezzar’s Vision Of The Great Image) based on the information from Wiseman's "The Mysterious Numbers of the Hebrew Kings" (p159ff) and J. Finegan's "Handbook of Biblical Chronology" (p. 38).

John Walvoord mentions a second possibility - "It is entirely possible that the vision of Daniel 2 and the interpretation of the dream occurred during the third year of Daniel’s training, before the formal presentation of the four youths to the king. This would take away all objections concerning the statement of Daniel 1:20, as it would make Daniel’s graduation after the events of Daniel 2. That the book of Daniel is not written in strict chronological order is evident from the placing of Daniel 5 and Daniel 6 before Daniel 7 and Daniel 8, out of chronological order." Garland notes that "Interpreters who suggest Daniel interpreted the dream prior to graduation include: Combs²⁸ , MacArthur²⁹ , McGee³⁰ , Mills³¹ , Pentecost³² , and Walvoord³³ .

For even more interpretations of the "second year of Nebuchadnezzar" see Daniel Defended.

Garland notes that Da 2:1 "is one of several verses providing clear chronological indicators within the book of Daniel (Da 1:1, 21; 2:1; 5:31; 7:1; 8:1; 9:1; 10:1). This occurred in 603 B.C. See Chronology of Daniel."

May-June, 605 BC

Babylonian victory by General Nebuchadnezzar over the Egyptians and remnants of the Assyrian army at the battle of Carchemish (ref) (3x in Scripture = 2Chr 35:20, Is 10:9, Jer 46:2) (Carchemish in Wikipedia) (Another map of Carchemish)

June-August, 605 BC

1) Jerusalem falls to General Nebuchadnezzar

2) Daniel and his friends are taken captive and deported to Babylon. (Da 1:1)

September 7, 605 BC

1) King Nabopolassar dies

2) General Nebuchadnezzar, son of Nabopolassar, becomes king of Babylon

September 7, 605 BC
to Nisan (March-April) 604 BC

1) Babylonian dating of king's reign = no "credit" to Nebuchadnezzar.

2) Jewish dating king's reign = first year of Nebuchadnezzar.

3) First year (of 3) for Daniel and his friends in "Babylon U" (Da 1:5, 18)

Nisan (March-April) 604 BC
to Nisan (March-April) 603 BC

1) Babylonian dating = First year of Nebuchadnezzar

2) Jewish dating = Second year of Nebuchadnezzar

3) Second year of Daniel in "Babylon U"

Nisan (March-April) 603 BC
to Nisan (March-April) 602 BC

1) Babylonian dating = Second year of Nebuchadnezzar

2) Jewish dating = Third year of Nebuchadnezzar

3) Third year of Daniel in "Babylon U"

4) Year of Nebuchadnezzar’s dream (Da 2:1)

Related Resources:

Here are two interesting articles from folks at Radio Bible Class (Our Daily Bread publishers) (I'm not sure I agree completely with the articles so approach the with Spirit enabled wisdom and discernment)What Should I Think of what I Experience in Dreams? Radio Bible Class and Can Dreams Have Symbolic Meaning or Messages from God? Radio Bible Class
How Did God Use Dreams and Visions in the Bible? Gotquestions.org
Does God Still Give Visions to People Today? Gotquestions.org
What Does the Bible Say About Nightmares? Gotquestions.org
What is the Meaning of Nebuchadnezzar's Dream in Daniel 2? Gotquestions.org
Torrey Topical Textbook Dreams
American Tract Society Dream
Bridgeway Bible Dictionary Dream
Easton's Bible Dictionary Dream
Fausset Bible Dictionary Dream
Holman Bible Dictionary Dreams
Hastings' Dictionary of the Bible Dreams
Hastings' Dictionary of the NT Dream (2) Dream
Smith Bible Dictionary Dreams
Kitto Biblical Cyclopedia Dreams
McClintock and Strong's Bible Encyclopedia Dream
The Jewish Encyclopedia Dreams

Illustration ETHER DREAMS - Oliver Wendell Holmes, Sr., was a doctor. As such he was very interested in the use of ether. In order to know how his patients felt under its influence, he once had a dose administered to himself. As he was going under, in a dreamy state, a profound thought came to him. He believed that he had suddenly grasped the key to all the mysteries of the universe. When he regained consciousness, however, he was unable to remember what the insight was. Because of the great importance this thought would be to mankind, Holmes arranged to have himself given either again. This time he had a stenographer present to take down the great thought. The either was administered, and sure enough, just before passing out the insight reappeared. He mumbled the words, the stenographer took them down, and he went to sleep confident in the knowledge that he had succeeded. Upon awakening, he turned eagerly to the stenographer and asked her to read what he had uttered. This is what she read: “The entire universe is permeated with a strong odor of turpentine.” (Bits & Pieces, November 12, 1992, pp. 20-22)

Daniel 2:1 dates the king's troubling dream "in the second year of the reign of Nebuchadnezzar". On a surface reading this appears to create tension with Daniel 1:5, 18, which specify a three-year training period for Daniel and his companions before they were presented to the king — seemingly too short a span for the events of chapter 1 to have concluded by "year two." As with the related crux at Daniel 1:1 (harmonized there with Jeremiah 25:1), the resolution lies in the ancient Near Eastern regnal (of, relating to, or characteristic of a king) year reckoning systems rather than in any inconsistency in the text.

Accession-Year Reckoning

Babylon employed the accession-year system (Akkadian rēš šarrūti) for dating a king's reign. Under this system, the partial calendar year in which a king took the throne was designated his "accession year" and was not counted as "year 1" of his reign. The king's official "year 1" began only at the next New Year festival (1 Nisan) following his accession.

Nebuchadnezzar II took the throne in 605 BC, following news of his father Nabopolassar's death, while he was still campaigning in the west (cf. 2 Kings 24:1; Jer 25:1). Under accession-year reckoning:

605/604 BC — Nebuchadnezzar's accession year (not counted as year 1)
604/603 BC — Nebuchadnezzar's official year 1
603/602 BC — Nebuchadnezzar's official year 2 — the date of Daniel 2:1

Daniel and his companions were taken captive and their training began during Nebuchadnezzar's accession year itself (Dan 1:1-5), following the siege referenced there. Because the accession year is not counted in the regnal numbering, a three-year training period beginning in 605/604 BC and concluding in the range of 603/602 BC lines up closely with the "second year" reference of Daniel 2:1 — removing the apparent contradiction. Conservative harmonists including D.J. Wiseman, John Whitcomb, and John Walvoord follow this resolution, noting further that ancient "three year" reckoning was frequently inclusive (counting partial years at both ends, as with the "three days and three nights" of Christ's burial), which tightens the fit even further and allows the training to have been substantially complete by the early part of year two.

Babylonian Year	Nebuchadnezzar's Regnal Year	Corresponding Events
605/604 BC	Accession year (uncounted)	Nebuchadnezzar takes throne; siege of Jerusalem; Daniel and companions taken captive; three-year training begins (Dan 1:1-5)
604/603 BC	Year 1	Training continues
603/602 BC	Year 2	Training concludes/nears completion; Daniel presented to the king; Nebuchadnezzar's dream and Daniel's interpretation (Dan 2:1ff)

Daniel 2 is chronologically sequential to Daniel 1 — there is no reordering or flashback involved. The "second year" of Daniel 2:1 reflects Babylon's accession-year dating convention rather than a discrepancy with the three-year training notice of Daniel 1:5, 18. This is the same chronological principle that resolves the related crux at Daniel 1:1 regarding Jeremiah 25:1, and it is consistent with the conservative, grammatical-historical harmonization

DANIEL 2 IN
THE SEPTUAGINT

Daniel in the Septuagint (Lxx) - "The Book of Daniel with its so-called "Additions" has a special place in the Septuagint because, along with a few other books, it is extant in two complete, ancient versions. The (earlier) OG translation, of which few witnesses remain, had been supplanted by the TH (Theodotion) Version by the first or second century CE." (Click for more detailed discussion)

Here is the NETS Septuagint translation of Daniel -

Dan. 2:1 And in the twelfth year (NOTE: TRANSLATION OF THE THEODOTION VERSION OF THE SEPTUAGINT IS "DEUTERO" WHICH MEANS "SECOND." THE MASORETIC TEXT READS "SHENAYIM" THE HEBREW WORD FOR TWO. THEREFORE THE CORRECT CHRONOLOGY APPEARS TO BE "SECOND YEAR" NOT "TWELFTH YEAR") of Nabouchodonosor’s reign, it happened that visions and dreams befell him, and he was disturbed in his sleep. Da 2:2 And the king ordered that the enchanters and the magicians and sorcerers of the Chaldeans be brought in to tell the king his dreams. And when they arrived, they stood in front of the king. Da 2:3 And the king said to them, “I have seen a dream, and my spirit was shaken. Therefore, I want to find out about the dream.”

Here is the translation from THEODOTION - "In the second year of his reign, Nabouchodonosor dreamed a dream, and his spirit was startled, and his sleep left him. 2 And the king said to summon the enchanters and the magicians and the sorcerers and the Chaldeans to tell the king his dreams. And they came and stood before the king. 3 And the king said to them, “I dreamed, and my spirit was startled so as to know the dream.”

Da 2:4 And the Chaldeans spoke to the king in Syrian, “O lord, you shall live forever! Tell the dream to your servants, and we will explain it.” Da 2:5 Then the king said in reply to the Chaldeans, “Unless you tell me the dream with certainty and disclose its sense, you will be made an example, and your possessions will be expropriated into the royal treasury. Dan. 2:6 But if you make plain to me the dream and tell its sense, you will receive all kinds of gifts, and you will be glorified by me. Therefore, disclose the dream, and interpret.” Dan. 2:7 Then they answered a second time, saying, “O king, state the vision, so your servants will interpret regarding these matters.” Dan. 2:8 And the king said to them, “It is certain you are trying to buy time; therefore, as I have commanded: Dan. 2:9 unless you render to me the dream and disclose its meaning, you will meet up with death. For you have agreed to make lying words in my presence until the occasion changes. Now, therefore, if you state the vision, which I saw during the night, I shall know that you can also disclose its sense.” Dan. 2:10 And the Chaldeans answered in the presence of the king, “Nobody on earth can say to the king what he has seen as you are asking! And, no king or dynast has askeda such a matter of any sage or magician or Chaldean. Dan. 2:11 And the thing that you seek, O king, is difficult and important. And there is no one who can disclose these things except some angel, whose habitation is not with any flesh; therefore, it is not possible that it happen, as you imagine.”

Dan. 2:12 Then the king, being anxious and very sad, ordered to bring forth all the savants of Babylonia. Dan. 2:13 And it was decreed to execute all of them, but Daniel and all those who were with him were sought in order to be killed as well. Dan. 2:14 Then Daniel spoke counsel and knowledge to Arioch, the king’s chief cook, who was ordered to bring forward the savants of Babylonia. Dan. 2:15 And he inquired of him, saying, “Why is it being decreed so harshly by the king?” Then Arioch made the ordinance clear to Daniel. Dan. 2:16 Now Daniel immediately went in to the king and petitioned that time might be given to him, and he would disclose everything in the presence of the king.

Dan. 2:17 Then Daniel, departing to his own home, declared everything in detail to Hananias and Misael and Azarias, his companions. Dan. 2:18 And he proclaimed a fast and supplication and that help be sought from the Lord Most High about this mystery so that Daniel and those who were with him might not be delivered to destruction together with the savants of Babylon. Dan. 2:19 Then the mystery of the king was disclosed to Daniel. In the night in a vision the matter was clearly brought to light. Then Daniel blessed the Lord Most High and crying out he said,
Dan. 2:20 “Let the name of the great Lord be blessed forever, because wisdom and majesty are his.
Dan. 2:21 And he changes seasons and times, deposing kings and setting up, giving to the sages wisdom and understanding to those who have knowledge
Dan. 2:22 and revealing deep and obscure things and knowing what is in the darkness and in the light, and with him there is release.
Dan. 2:23 You, Lord of my ancestors, I acknowledge and praise, because you gave me wisdom and intelligence, and now you have shown as much as I petitioned in order to disclose regarding these things to the king.”
Dan. 2:24 So when Daniel went in to Arioch, who had been appointed by the king to execute all the savants of Babylonia, he said to him, “Do not destroy the savants of Babylon, but bring me in to the king, and I will disclose everything in detail to the king.”

Dan. 2:25 Then Arioch quickly brought Daniel in to the king and said to him: “I have found a wise person among the captives of the sons of Judea who will disclose everything in detail to the king.” Dan. 2:26 So having answered, the king said to Daniel, but called Baltasar in Chaldean, “Are you able to disclose to me the vision that I have seen and its sense?” Dan. 2:27 So Daniel spoke aloud in the presence of the king and said, “That which the king has seen: the explanation is not of the sages and enchanters and sorcerers and Gazarenes, Dan. 2:28 but there is a Lord in heaven illumining mysteries who has disclosed to King Nabouchodonosor what must happen at the end of days. O King, you shall live forever! The dream and the vision of your head upon your bed is this: Dan. 2:29 You, O king, after you reclined upon your couch, saw everything that must happen at the end of the days, and he that reveals mysteries has disclosed to you what is about to happen. Dan. 2:30 But as for me, this mystery was not brought to light because of wisdom that I have beyond all persons, but it was shown to me what you pondered in your heart by knowledge in order that it might be disclosed to the king.

Dan. 2:31 “And you saw, O king. And lo! There was one image. And that image was exceedingly great. And its appearance, being extraordinary, stood in front of you, and the appearance of the image was frightening. Dan. 2:32 And the head was of good gold, the chest and the arms silver, the belly and the thighs bronze, Dan. 2:33 and the legs iron, the feet partly of iron and partly of earthenware. Dan. 2:34 And you saw until when a stone was cut from a mountain, without hands, and it struck the image on the iron and earthenware feet and crushed them. Dan. 2:35 Then the iron as well as the earthenware and the bronze and the silver and the gold became powdery together and became more powdery, as it were, than the chaff on a threshing floor, and the wind threw them so that nothing remained of them. And the stone that struck the image became a great mountain, and it struck the whole earth.

Dan. 2:36 “This was the vision. Now we will also tell the meaning in the presence of the king. Dan. 2:37 You, O king, are king of kings, and to you the Lord of heaven has given the kingdom and power and honor and glory. Dan. 2:38 In the whole world from humans and wild animals and birds of the air and fish of the sea, he has delivered them into your hands to rule over all—you are the gold head. Dan. 2:39 And after you will rise a kingdom smaller than yours and another kingdom of bronze, which will rule over the whole earth, Dan. 2:40 and another kingdom, strong as iron, which saws everything and cuts down every tree, and the whole earth will be shaken. Dan. 2:41 And as you saw its feet partly of iron and partly of potter’s ware: there will be another kingdom in two parts, and some of the iron base will be in it; just as you saw the iron commixed with the clay ware, Dan. 2:42 part of the kingdom will be strong, and part of it will be broken. Dan. 2:43 And as you saw the iron admixed with the clay ware, they will be commixed in races of humans, but they will not be in agreement or well disposed to one another, even as iron is not able to be blended with earthenware. Dan. 2:44 And in the times of these kings the God of heaven will set up another kingdom that will be forever and will not be corrupted. And this kingdom will never permit another nation, but it will crush and abolish those kingdoms, and it will stand forever, Dan. 2:45 just as you have seen a stone cut out of a mountain, without hands, and it ground the earthenware and the iron and bronze and silver and gold. The great God has shown the king what will be at the end of the days, and the vision is precise, and the meaning of it trustworthy.”

Dan. 2:46 Then Nabouchodonosor the king, falling facedown on the ground, did obeisance to Daniel and ordered that sacrifices and libations be carried out to him. Dan. 2:47 And the king cried out to Daniel and said, “It is certain; your God is God of gods and Lord of lords and Lord of kings who alone brings to light hidden mysteries, because you have been able to disclose this mystery!” Dan. 2:48 Then King Nabouchodonosor, after he magnified Daniel and bestowed many great presents, appointed him over the affairs of Babylonia and designated him ruler and leader of all the savants of Babylon. Dan. 2:49 And Daniel petitioned the king that Sedrach, Misach, Abdenago might be appointed over the affairs of the kingdom of Babylon. And Daniel was in the royal court.

Torrey's Topic
Dreams

Visions in sleep -Job 33:15; Daniel 2:28
Often by imaginary Job 20:8; Isaiah 29:8
Excess of business frequently leads to -Ecclesiastes 5:3
God’s will often revealed in -Numbers 12:6; Job 33:15

FALSE PROPHETS

Pretended to -Jeremiah 23:25-28; 29:8
Not to be regarded in -Deuteronomy 13:1-3; Jeremiah 27:9
Condemned for pretending to -Jeremiah 23:32
Vanity of trusting to natural Ecclesiastes 5:7

THE ANCIENTS

Put great faith in -Judges 7:15
Often perplexed by -Genesis 40:6; 41:8; Job 7:14; Da 2:1; 4:5
Anxious to have, explained -Genesis 40:8; Daniel 2:3
Consulting magicians on -Genesis 41:8; Daniel 2:2-4
God the only interpreter of Genesis 40:8; 41:16; Da 2:27-30; 7:16

MENTIONED IN SCRIPTURE OF

Abimelech -Genesis 20:3-7
Jacob -Genesis 28:12; 31:10
Laban -Genesis 31:24
Joseph -Genesis 37:5-9
Pharaoh’s butler and baker -Genesis 40:5-19
Pharaoh -Genesis 41:1-7
Midianite -Judges 7:13-15
Solomon -1 Kings 3:5-15
Nebuchadnezzar -Daniel 2:1,31; 4:5,8
Daniel -Daniel 7:1-28
Joseph -Matthew 1:20,21; 2:13,19,20
Wise men -Matthew 2:11,12
Pilate’s wife -Matthew 27:19

ILLUSTRATIVE OF

Prosperity of sinners -Job 20:5-8; Psalms 73:19,20
Impure imaginations -Jude 1:8
Enemies of the church - Isaiah 29:7,8

Daniel 2:2 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.

Ge 41:8 Ex 7:11 Dt 18:10, 11, 12 Isa 8:19 19:3 Isa 47:12,13
Daniel Resources - Multiple Sermons and Commentaries

CALL ALL THE
WISE MEN

Then (expression of time) - Always pause and ask "When is then?" Here it is when the king's sleep left him! Then marks Nebuchadnezzar's immediate response to the distress of Da 2:1. That suggests that this was sometime in the still of the night or very early morning. In either case the summons for the counselors must have sent a "shock wave" through them!

The king gave orders - Nebuchadnezzar was frightened by his troubling dreams, and being unable to understand them, he summoned all the wisdom Babylon could provide.

To call in the magicians (chartom), the conjurers (ashshaph Ge 41:8, 24), the sorcerers (kashaph Ex 7:11; 22:18) and the Chaldeans (kasdim) - Nebuchadnezzar assembled what amounted to Babylon's spiritual and intellectual elite. These terms probably overlap somewhat, but together they portray the full range of Babylonian wisdom, divination, occult practices, and dream interpretation.

Magicians (chartummim) — probably learned men associated with sacred writings, omens, and occult knowledge. This was a term used of the renowned magicians (chief teaching priests) of Egypt (Ge 41:8, 24; Ex 7:11,22).

Conjurers (ashshaphim) — probably practitioners of incantations or those claiming supernatural knowledge.

Sorcerers (mekashshephim) — those practicing magic or sorcery (cf. Ex 7:11; 22:18).

Chaldeans — here the term does not merely designate an ethnic group but a specialized class of Babylonian wise men, particularly those associated with astrology and divination (Da 2:4–5, 10).

Da 2:27 includes another group "wise men" (a misnomer because the only real wisdom of worth is from God and they lacked divine wisdom) not mentioned in this passage (cp also Da 1:20, 2:12, 13, 14, 18, 24, 48; 4:6, 18; 5:7, 8) and presumably a more general designation for the entire cadre of occultists and advisors since this term often is found by itself.

Oneiromancy - divination by means of dreams.

Wikipedia - Oneiromancy (from the Greek: όνειροϛ, romanized: oneiros, lit. 'dream', and μαντεία, manteia, 'prophecy') is a form of divination based upon dreams, and also uses dreams to predict the future. Oneirogen plants may also be used to produce or enhance dream-like states of consciousness. Occasionally, the dreamer feels as if they are transported to another time or place, and this is offered as evidence they are in fact providing divine information upon their return.^[1]^[2]

Donald Campbell comments on the king's concern for the future writing "we commend the king as a man who was concerned about the future. Too often men and women of today are concerned only about the present and turn a deaf ear to those who would remind them of a God in heaven to Whom they must give account and of a prophetic Word that sheds light on what is to come. Two men left the factory where they worked and approached a car belonging to one of them. 'What does that mean?" asked one man, pointing to a bumper sticker that read, "Maranatha!" The owner of the car, a Christian, replied, "It means 'The Lord is coming!" (ED: OR "OUR LORD COME") "I don't believe that!" his companion snapped. "Well," said the Christian, "I've got news for you. He's not coming for you!" That blunt reply awakened the man to a sense of responsibility and concern regarding the future and his preparation for it. (ED: This "joke" is primarily for those who believe in a Rapture!) (Daniel: God's Man in a Secular Society - borrow same book different title Daniel, decoder of dreams)

🙏 THOUGHT - Nebuchadnezzar was deeply concerned about the future. Are you? As a believer you shouldn't be! If the uncertainties of tomorrow trouble your heart, then Daniel is exactly what the Doctor ordered! Why? Because as you study Daniel, you discover that Jehovah is sovereign over the future. Kingdoms rise and kingdoms fall, rulers come and rulers go, but our God remains on His throne, working all things according to His sovereign purpose (Da 2:20-22; 4:35, Ro 8:28,29). Beloved, we may not know what the future holds, but we know Who holds the future. And if you belong to Christ, your future is eternally secure in Him (Jn 10:27-29; Ro 8:38-39; Col 3:3-4; 1Pe 1:3-5). Daniel teaches us that prophecy is not given to make us fearful about tomorrow, but faithful today, because the God Who controls history also holds our future.

Call in the magicians, etc. - Note that Daniel and his friends do not appear to have been included in this initial group of prognosticators, even though Daniel had already “entered the king's personal service” (Da 1:19) and had been found “ten times better than all the magicians and conjurers who were in all his realm” (Da 1:20). God was providentially arranging circumstances that would bring His servant Daniel to center stage, not ultimately to exalt Daniel, but to exalt the God of Daniel. The crisis that threatened Daniel's life would become the very means God used to elevate him and demonstrate His sovereign rule over kings and kingdoms (Da 2:21, 28, 46–49; cf. Pr 21:1).

THOUGHT: What looked like a threat to Daniel's future was actually God's means of preparing Daniel for his future. God can use the very crisis that threatens to take us down as the circumstance He uses to move us forward for His purposes.

Chaldeans (Da 2:2, 4, 5, 10) (NIV = "astrologers") - This word is used in the book of Daniel both in an ethnic sense (referring to the Babylonian people in general = Da 1:4, 5:30, 9:1) but in the present context (of the wise men/occultists) Chaldeans refers to a professional of Babylonian wise men which the NIV classifies as "astrologers" but we don't really know for certain what their specific role was in Babylon (Chaldeans is used in this sense in Da 2:2, 4, 5, 10; 3:8; 4:7; 5:7, 11).

NET NOTE - Heb “Chaldeans.” The term Chaldeans (Hebrew כַּשְׂדִּים, kasdim) is used in the book of Daniel both in an ethnic sense and, as here, to refer to a caste of Babylonian wise men and astrologers.

John Whitcomb makes the interesting observation that "The very careful records which Babylonian astronomers kept of the movements of planets, comets, and the phases of the moon were mainly for the purpose of determining the influence these "gods" might exert upon men and nations. Beginning about 747BC, very accurate records were handed down (and carefully recorded in Ptolemy's Almagest in the second century AD), so that the Babylonian astronomer Naburimannu (c. 500BC) was able to calculate the length of the year at 365 days, 6 hours, 15 minutes, 41 seconds—only 26 minutes and 55 seconds too long!… This is the caliber of men Nebuchadnezzar had in his court, which is God's way of showing us that the very best that men have to offer in the realm of worldly wisdom is utterly insufficient to solve even the most basic spiritual needs of the human heart." (See Daniel- Everyman's Bible Commentary - Page 36).

Que sera, sera!

James Montgomery Boice writes that "If God does not control our lives—from the actions of kings and others in positions of power to the most minute circumstances—then everything in life is uncertain (ED: We are left in the hands of "fate" or "chance"). We are victims of circumstances, and whatever happens will happen. Que sera, sera! But if God is sovereign, as the Bible declares Him to be, and if He is our God—if the promises He makes and the actions He takes are certain of fulfillment—then we can be confident of the future and know that we will be able to live our lives in a way that will please God. (SEE Daniel - Page 27)

Magicians (02748) chartom - Always in the plural and means scribes, writers of hieroglyphics, Egyptian or Babylonian sages, magicians. They practiced the occult, sorcery, and incantations.

Chartom is from the Hebrew word cheret which means engraving tool. Possibly an Egyptian loan word (cf. Gen. 41:8; Exod. 7:11,22; 8:7,18-19; 9:11; Dan. 1:20; 2:2,10,27; 4:7,9). See note at Dan. 1:20.

See Robert B. Girdlestone's Synonyms of the Old Testament, WITCHCRAFT, DIVINATION, SOOTHSAYING. You could also check the online Dictionary Of Deities And Demons In The Bible

Robert Alden - Magician, diviner, scribe. This word, describing some variety of occultist, appears in both Hebrew (ḥarṭummîm) and Aramaic (ḥarṭummîn). It is the word for Egyptian "magicians" (Genesis 41:8, 24; Exodus 7:11, 22; Exodus 8:3, 14-15; Exodus 9:11) and for the Babylonian "magicians" (Daniel 1:20; Daniel 2:2, 10, 27; Daniel 4:4, 6; Daniel 5:11). The last five references are in the Aramaic section of Daniel. Only Daniel 2:10 uses ḥarṭōm in the singular.

According to Genesis 41:8, the pharaoh summoned all the ḥarṭummîm (magicians) and ḥăkamîm (wise men). The word is parallel to mekashshepîm (sorcerers), ʾashshāpîm (enchanters, q.v.), and kaśdîm (Chaldeans) in Daniel 2:2. In the Aramaic list of Daniel 2:27 gāzerîn (soothsayers) replaces mekashshepîm, while ḥakkîmîn (wise men) replaces kaśdîm.

Because it seems related to the word ḥereṭ (q.v.) meaning "stylus" or the like, some translations take ḥarṭōm to mean "scribe." (See Young's Literal Translation, the ASV marg., the 1913 Improved Edition Bible, and the Berkeley Version in the Genesis and Exodus passages.)

It may, however, be a loan word from Egyptian. It consists of four radicals, unlike most Semitic words, which have three. There is an Egyptian word ḥrj-tp which may mean "magicians" or "priests," although it usually means "governor," "chieftain," "adviser." (See Theological Wordbook of the Old Testament)

Baker - These people seem to have had knowledge of astrology or divination and were commonly associated with the magicians of Egypt in Pharaoh’s court. (Complete Word Study Dictionary- Old Testament)

Septuagint (LXX) = Greek word for magician = Epaoidos (Ex 7:11, 22; 8:3, 14, 15; Lev 19:31; 20:6, 27; 1Sa 6:2; 2Chr 33:6; Isa 47:9; Da 2:2, 27; 5:7, 8) = one who uses charms or incantations to get what one desires. An enchanter.

CHARTOM - 10V - Gen. 41:8; Gen. 41:24; Exod. 7:11; Exod. 7:22; Exod. 8:7; Exod. 8:18; Exod. 8:19; Exod. 9:11; Dan. 1:20; Dan. 2:2

Conjurers (KJV = Astrologers) (0825) ashshaph is used only in Da 1:20 and Da 2:2 and because of its limited use has a meaning that can only be determined from these two contextual uses. It describes some variety of occultist but we can say no more.

The LXX translates conjurers with the Greek word magos (from Persian "Magus" = great). Thayer has an interesting note stating that "a magus; the name given by the Babylonians (Chaldeans), Medes, Persians, and others, to the wise men, teachers, priests, physicians, astrologers, seers, interpreters of dreams, augurs, soothsayers, sorcerers etc. (Ed note: As discussed in more detail below, this is the word used in Mt 2:1, 7, 16 for the oriental wise men who discovered by the rising of the star that the Messiah had just been born and came to Jerusalem to worship Him). Magos is also used of false prophets and sorcerers in Acts 13:6, 8."

Sorcerers (03784) kashaph -means to practice magi or sorcery. Properly meant to whisper a spell, i.e. to enchant or practise magic. It is used in context with words exhibiting a similar occult meaning in Dt 18:10 and 2Chr 33:6. The penalty for practicing sorcery in Israel was death (Ex 22:18). King Manasseh became deeply involved with the occult as recorded in 2Chr 33:6 (cp 2Ki 24:3, 4). Given the evil nature of this practice it is amazing that Daniel asked that these and the other wise men not be executed! (Da 2:24) These people tried to know and manipulate current and future events by the use of natural and supernatural powers through physical means, divination, magic charms, and occult potions.

KASHAPH - 6 uses = Ex 7:11; 22:18; Dt 18:10; 2Chr 33:6; Da 2:2; Mal 3:5

The Hebrew word is translated in the Septuagint--LXX with the Greek noun pharmakos (English = pharmacology) who is defined as "one who prepares and uses drugs for magical purposes or ritual witchcraft" (Friberg - Analytical Lexicon of the Greek NT) and is used in Rev 21:8 "sorcerers" and Rev 22:15 (pharmakos - 14x in Scripture = Ex 7:11; 9:11; 22:17; Dt 18:10; Ps 57:6; Mal 3:5; Jer 34:9; Da 2:2, 27; 5:7, 8; Rev 21:8; Rev 22:15). The related word pharmakon is used in Rev 9:21 and another related word pharmakeia is found in the list of the works of the flesh in Gal 5:20 ("sorcery"). Pharmakon describes the sorcery by which Babylon deceived all the nations (Isa 47:9, 12; Rev 18:23, cp use of the Egyptian sorceries = Ex 7:22).

Tony Garland comments - Drugs are used in association with sorcery because they place the practitioner into an altered state of consciousness whereby he or she becomes more open to contact with the demonic realm. The following account of a shaman from the Yanomamo tribe illustrates the connection between drug use and the demonic realm—a connection well-known even among “primitive” peoples: "I recently interviewed a man who had spent most of his life communing with spirit entities. There is no doubt as to his “authenticity.” He was a shaman, a medicine man and chief of his Yanomamo tribe, which resides deep in the Amazonian rain forest of Venezuela. At odds with the lie promoted in anthropological circles that the lives of primitive tribes-people are pure, natural and Eden-like and therefore best kept from outside influence —Chief Shoefoot and his peoples' violent, fear-filled existence is documented in a book titled The Spirit of the Rain Forest, written by Mark Ritchie… As a young boy, Shoefoot was singled out as one sensitive to the spirit realm and subsequently initiated into the sorcerers world. Again, a shaman is one who, through knowledge and power obtained from the spirits, heals and guides his people. Although the initial process of enabling him to contact the spirits was brutal, involving days of food and water deprivation and having someone force hallucinogenic drugs into his system by blowing them up his nose, the spirits he met were at first benign and curiously captivating… Shoefoot increased his drug intake in order to go deeper into the spirit world to find more trustworthy and benevolent spirits. That led to even more wicked spirits (Luke 11:26), greater frustration, and intense despair. (from The Berean Call) (A Testimony of Jesus Christ - Rev 9:21)

Chaldeans (03778) kasdim (kasdim) is used in Daniel in (1) an ethnic sense (Da 5:30) and (2) in a religious sense to describe a special class of wise men (Da 2:2, 4, 5, 10; Da 4:7; Da 5:7, 11). See Gleason Archer's discussion.

Gilbrant - This proper noun refers to the Chaldeans as a people as well as to the location, Chaldea. The Chaldeans are frequently referred to in the OT as people living in or near Ur (a city by the Persian Gulf). The ancestor of the Chaldeans was Chesed, the nephew of Abraham through his brother Nahor (Gen. 11:28, 31; 15:7; Neh. 9:7).

The Chaldeans first appeared in the ninth century, as a tribal confederation in the extreme southern part of Mesopotamia, known as Sealand, in an area known as Sumer. The tribes immediately made allies of the Babylonians and Elamites (who lived just east of Babylon), and often were in conflict with their Assyrian overlords. Assyrian records claim that over 200,000 Chaldeans were deported and resettled throughout the empire (suffering the same fate as Samaria and the northern tribes of Israel). Five tribes are attested in the region. Some were quickly "babylonianized," taking on Babylonian names among the elite and becoming involved in Babylonian politics. Virtually no cultural remnants of Chaldeans are discernible, given their ready acceptance of Babylonian culture, art forms and religion.

Much more frequently, Chaldeans are identified with Babylonians under the rule of King Nebuchadnezzar. The Israelites were unable to resist the might of the Chaldean army and Chaldean people (Jer. 37:9f; Ezek. 23:22f). Babylon was said to be the pride of the Chaldean people (Isa. 13:19); nevertheless, even this great nation would face God's judgment (Isa 43:14), and the "daughter of the Chaldeans" would lose her royalty (Isa 47:5). The Chaldeans were also among Job's persecutors (Job 1:17).

Chaldeans may also have been a more specific and select group of wise men who were, among other occult practices, skilled interpreters of dreams. Such men were summoned to interpret the dream of Nebuchadnezzar (Dan. 2:2, 4). It is of note that when they begin to speak to the king in Aramaic, the Book of Daniel is written in Aramaic and continues through ch. 7. Aramaic was the common language of politics, trade, wisdom and elite learned people in the Neo-Babylonian and late Neo-Assyrian empires. Daniel and his friends were taught the language in order to be of service to the king (Dan. 1:4).

Kasdîm also refers to Chaldea, the land of Chaldeans. God promised judgment upon Chaldea and its inhabitants for their ill treatment of Israel (Jer. 50:10; 51:25, 35). Jerusalem was accused of "harlotry" with Chaldea, "the land of merchants," in trusting political alliances and economic ties rather than trusting in Yahweh (Ezek. 16:29). (Complete Biblical Library)

KASIDIM - 80V - Gen. 11:28; Gen. 11:31; Gen. 15:7; 2 Ki. 24:2; 2 Ki. 25:4; 2 Ki. 25:5; 2 Ki. 25:10; 2 Ki. 25:13; 2 Ki. 25:24; 2 Ki. 25:25; 2 Ki. 25:26; 2 Chr. 36:17; Neh. 9:7; Job 1:17; Isa. 13:19; Isa. 23:13; Isa. 43:14; Isa. 47:1; Isa. 47:5; Isa. 48:14; Isa. 48:20; Jer. 21:4; Jer. 21:9; Jer. 22:25; Jer. 24:5; Jer. 25:12; Jer. 32:4; Jer. 32:5; Jer. 32:24; Jer. 32:25; Jer. 32:28; Jer. 32:29; Jer. 32:43; Jer. 33:5; Jer. 35:11; Jer. 37:5; Jer. 37:8; Jer. 37:9; Jer. 37:10; Jer. 37:11; Jer. 37:13; Jer. 37:14; Jer. 38:2; Jer. 38:18; Jer. 38:19; Jer. 38:23; Jer. 39:5; Jer. 39:8; Jer. 40:9; Jer. 40:10; Jer. 41:3; Jer. 41:18; Jer. 43:3; Jer. 50:1; Jer. 50:8; Jer. 50:10; Jer. 50:25; Jer. 50:35; Jer. 50:45; Jer. 51:4; Jer. 51:24; Jer. 51:35; Jer. 51:54; Jer. 52:7; Jer. 52:8; Jer. 52:14; Jer. 52:17; Ezek. 1:3; Ezek. 11:24; Ezek. 12:13; Ezek. 16:29; Ezek. 23:14; Ezek. 23:15; Ezek. 23:16; Ezek. 23:23; Dan. 1:4; Dan. 2:2; Dan. 2:4; Dan. 9:1; Hab. 1:6

Related Resources:

Gleason Archer - Why does Daniel refer to soothsayer-priests as Chaldeans?

Daniel 2:2 first introduces the “Chaldeans” (Heb. Kasdim) as a class of astrologer-priests, along with the “magicians, the conjurers, and the sorcerers.” Obviously there is nothing ethnic about this use of the term. From the ethnical standpoint, Nebuchadnezzar himself and most of his political and military leaders were “Chaldeans.” Some have argued that this nonethnic use of the term in Daniel 2:2 and elsewhere reflects a confusion in the understanding of the late author of the Book of Daniel, who probably wrote around 165 B.C. This theory is completely shattered, however, by the fact that the real author of “Daniel” (namely, Daniel himself, writing around 530 B.C.) also uses Kasdim in an ethnic way. In Daniel 5:30 he refers to Belshazzar as “the king of the Chaldeans” (Aramaic malkāʾ Ḵaśdāʾẹ̄). (Probably the certain “Chaldean men” [guḇrîn Kaśdaʾîn] in Daniel 3:8, who were the accusers of Daniel’s three friends, were high government officials rather than soothsayer-priests [so Brown-Driver-Briggs, Lexicon, p. 1098].) Such a varying use of the term cannot be explained by a theory of late authorship. The fact of the matter is that the author of Daniel used this name in two different senses: (1) as astrological, (2) as ethnical. How could this have come about? Is there any explanation for these homonyms? Yes, there is, but it is to be found in the handing down of an ancient term through three languages.

As Robert Dick Wilson of Princeton pointed out (Studies in the Book of Daniel, a discussion of the historical questions, Series 1 [New York: G.P. Putnam’s Sons, 1917]), the Sumerian combination Gal-du would have meant “Master Builder,” a title given to those astrologer-priests who drew star charts by dividing the visible stars up into little rooms on a chart resembling the floor-plan of a house. The term Gal-du so appears in a tablet dated in the fourteenth year of Shamash-shumukin of Babylon (668–648 B.C.).

Confusion of Kal-du (the Akkadian spelling of Sumerian Gal-du) with the name of the Chaldean nation came about as follows: That name, originally Kasdu or Kasdu later came to be pronounced Kaldu in the Babylonian dialect of Akkadian. This resulted from a modification of a sibilant to an l before a dental; thus, the preposition ištu (“out of”) was pronounced ultu in later Babylonian; ašṭur (“I wrote”) was changed to altur. The final stage came in the rise of the Neo-Babylonian Empire under Nabopolassar and his son Nebuchadnezzar; for in this time of national resurgence (having thrown off the Assyrian yoke at last), they tried to restore their literary language to its earlier classical form. This meant that all the sibilants that had become l before dental consonants had to be changed back to their original sibilants. It was only natural, therefore, for the Kaldu, which originally came from Kal-du (Gal-du), to be unhistorically changed to Kasdu (the plural of which was Kasdi, Hebrew Kasdim, Aramaic Kasdin, or Ḵaśdāʾē in the emphatic state). This term thus fell together with the ethnic Kaldu (plural Kaldi), which had come originally from Kasdu. (Note that the Greeks picked up the name before the Neo-Babylonian reform, for they called the nation Chaldaioi, whence comes our English translation “Chaldeans.”) (See page 289 in Encyclopedia of Bible Difficulties)

Norman Geisler - When Critics Ask

DANIEL 2:2—Why does Daniel refer to the Chaldeans as a group of wise men here when he refers to them as an ethnic group in 5:30?

PROBLEM: When Daniel refers to those whom Nebuchadnezzar summoned to interpret his dream, he identifies these as magicians, astrologers, sorcerers, and Chaldeans. Each of these is a group of wise men who functioned as advisors to Nebuchadnezzar. However, in 5:30 Daniel refers to the Chaldeans as an ethnic group when he refers to Belshazzar as king of the Chaldeans.

SOLUTION: There is no contradiction here. Although these two verses use the same word, kasdim, this word has two distinct uses in the Hebrew language. The Hebrew word can refer to a class of astrologer-priests, as it is used in Daniel 2:2. It can also refer to the ethnic group of Chaldeans as it is used in 5:30. Due to its development through several languages and cultures, what originally started out as the Sumerian word Gal-du, which was applied to the astrologers meaning “master builder,” has ultimately become confused with the Hebrew word for the ethnic group, Chaldeans (kasdim). Consequently, Daniel employs the same word in its two common uses.

Daniel 2:3 The king said to them, "I had a dream and my spirit is anxious to understand the dream."

Da 2:1 Ge 40:8 41:15
Daniel Resources - Multiple Sermons and Commentaries

THE KING CONVENES
HIS "BRAIN TRUST"

The king said to them - Picture the scene. The best and brightest of Babylon all assembled before the king - all the magicians, conjurers, sorcerers, and Chaldeans. These were the supposed experts in mysteries and dreams. Now they were about to face a test that would expose their charade concerning their professed supernatural wisdom.

I had a dream (halom) Although Da 2:1 speaks of dreams plural, Nebuchadnezzar now refers to a dream in the singular. This supports the possibility that there was one principal dream, perhaps containing several scenes or repeated several nights (but this is conjectural). Whatever the precise explanation, clearly one dream had seized the king's attention.

and my spirit is anxious (pa'am; LXX - existemi - amazed, astonished) to understand (yada; LXX - ginosko) the dream." - Anxious conveys the idea of being disturbed, agitated, or deeply unsettled (cf. Ge 41:8). Nebuchadnezzar possessed enormous political and military power, yet something occurring within his own mind had robbed him of peace.

Nebuchadnezzar could trouble nations,
but now a dream had troubled Nebuchadnezzar.

To understand the dream - This is the heart of the king's anxious heart! He did not merely want to remember or hear the dream explained, but desperately wanted to know what it meant. He evidently sensed that the dream carried a message of great significance. And he was correct, but he was looking initially to the wrong source for the answer. Nebuchadnezzar turned to Babylon's wise men, but God was deliberately bringing them to the end of their supposed wisdom so that the king would eventually hear Daniel declare “There is a God in heaven who reveals mysteries.” (Da 2:28)

Donald Campbell - The interpretation of royal dreams was an art in which they were skilled. They even had manuals that listed various symbols that appeared in dreams, along with their probable meanings. There was just one problem-they had to know what the dream was! (See Daniel, decoder of dreams)

The king's troubled spirit was preparing the way
for the God of heaven to take center stage.

Daniel 2:4 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."

in Aramaic: Ge 31:47 Ezra 4:7 Isa 36:11
O king - Da 3:9 4:19 5:10 6:6,21 1Sa 10:24 1Ki 1:25,31 Ne 2:3 Mt 21:9 Mk 11:9,10
tell: Da 4:7 5:8 Ge 41:8 Isa 44:25
Daniel Resources - Multiple Sermons and Commentaries

WHY ARAMAIC?
THE TIMES OF THE GENTILES

Then the Chaldeans spoke to the king in Aramaic: The Chaldeans step forward as spokesmen for the assembled wise men. Significantly, at this very point Daniel changes from Hebrew (Da 1:1–2:4a) to Aramaic (Da 2:4b–7:28), the international language widely used throughout the ancient Near East. This transition is appropriate because the subject matter concerns Gentile kings and kingdoms, specifically those kingdoms that interacted with the nation of Israel.

This change of language corresponds to the times of the Gentles described by Jesus in Luke 21:24 declaring "and they (Jews) will fall by the edge of the sword, and will be led captive into all the nations; and Jerusalem will be trampled under foot by the Gentiles until (critical expression of time) the times of the Gentiles be fulfilled." Most scholars believe these "times" began when the Gentile Babylonians "trampled under foot" the city of Jerusalem and the Temple of God and they will come to a screeching halt" when Messiah (See also Messiah - Anointed One and Hebrew mashiach/masiyah - Anointed One) returns in Rev 19:11-16, as the "Stone" that smashes and puts to an end forever all Gentile powers. "And all God's children shout "Hallelujah!" (cf Rev 19:1 Rev 19:3 Rev 19:4 Rev 19:6)

In Aramaic (Da 2:4KJV = "Syriack") (Aramaic called Chaldean until late 1900's) - This was the lingua franca or common language of the Assyrian Empire as the diplomatic and commercial language because of its comparatively simple alphabetic script (cp 2Ki 18:26 which took place in about 701BC indicates few Jews could understand it). It's use parallels Daniel's prophecies that lay out the history of all subsequent Gentile empires (Da 2:4-Da 7:28). In Da 8:1 through the end of the book Daniel returns to the Hebrew language. It is interesting to note that Aramaic became more familiar to the Jews in captivity than Hebrew so that after they were released from captivity and a remnant returned to rebuild the Temple, Nehemiah records that "they read from the book, from the law of God, translating to give the sense so that they understood the reading." (Neh 8:8) Note that some commentators favor "translate" (NAS) to mean “to break down” the text into its parts so that the people could understand it, much like a preacher would do today in expository preaching of the Word. In any event we know that by the time of Jesus' day, Aramaic was the language in which He usually conversed. Some critics of Daniel question whether this language was actually spoken in Daniel's day and use this to inject uncertainty as to the overall authenticity but modern scholarship has dealt a shattering blow to the "higher" critics as evidence has surfaced that Aramaic was used prior to the late date (e.g., 166BC) they postulate for the writing of Daniel.

Rob Salvato - we know from the (sentence) structure… that the Aramaic is consistent with the Aramaic writing style of the 6th century BC - The Aramaic used at the time of Christ had a different sentence structure.

Henry Morris on the other hand writes that "From this point, Daniel's account is significantly written in Aramaic (same as Syriac, the language of ancient Syria, and practically identical with the Chaldaic language of the Babylonians). It returns to Hebrew at Daniel 8:1. Thus, the Babylonian section of Daniel is in the language of the Babylonians, a fact that helps confirm the authenticity of the entire book. Because of its remarkably fulfilled prophecies, skeptics and liberals have tried to assign its writing to a much later date, after the events prophesied had taken place. The internal evidence of the book, however, indicates that it could only have been written by a man fluent in the language of Nebuchadnezzar's court. The inclusion of certain Persian and Greek words in the account still further indicates that the writer was connected with the court of Nebuchadnezzar where he would have contact with emissaries from different nations. The authenticity of the book has been further confirmed by his contemporary Ezekiel (Ezekiel 14:14,20; 28:3) and by Christ Himself (Matthew 24:15; Hebrews 11:33). (Borrow The Defender's Study Bible)

Renald Showers comments that "Since chapters 2-7 of Daniel deal with Jehovah’s rule over the Gentiles, Daniel wrote those chapters in the language that Gentiles could understand. Had he written them in Hebrew, their message would have been missed by most Gentiles of that time." (Showers, R. E. The Most High God : Commentary on the Book of Daniel. Bellmawr, NJ: Friends of Israel Gospel Ministry, Inc)

"O king, live forever! - This was the customary respectful greeting addressed to royalty (cf. Da 3:9; 5:10; 6:6, 21). It was language calculated to please the king (cp 1Ki 1:31, Neh 2:3, Da 3:9, 5:10, 6:6, 6:21) It should not necessarily be understood literally, as though they believed Nebuchadnezzar could live forever. It was essentially a formal expression meaning something like the more familiar, “Long live the king!” As the dream unfolds, one sees the irony in their words for the dream itself would reveal that neither Nebuchadnezzar nor Babylon would last forever. Ultimately, it would be only God's kingdom that “will never be destroyed” and “will endure forever” (Da 2:44).

O king - 22x in Daniel = Da 2:4, 29, 31, 37; 3:9, 10, 12, 17, 18, 24; 4:22, 24, 27; 5:10, 18; 6:7, 8, 12, 13, 15, 21, 22

Tell the dream to your servants - Their request sounds reasonable. Dream interpretation typically began with the dreamer describing what he had seen. Once Nebuchadnezzar supplied the dream, the wise men could draw upon their accumulated traditions, symbols, omens, and interpretive techniques. The chicanery and inadequacy of the wise men was about to be exposed! To meet this requirement required divine revelation, something they did not possess. But that is precisely what Nebuchadnezzar will refuse to do in verse 5.

And we will declare the interpretation (peshar; LXX - anaggello/anangello - make known, disclose) - Notice their confidence! Given the dream, they confidently promise an interpretation. But Nebuchadnezzar's extraordinary demand will expose the weakness of their entire occult system. They could interpret if information was supplied to them, but they could not interpret information that was hidden from them.

The impossible demand would expose man's limitations
and display God's omniscience.

Baldwin - "The [Chaldean] dream manuals, of which several examples have come to light, consist … of historical dreams and the events that followed them, arranged systematically for easy reference. Since these books had to try to cover every possible eventuality they became inordinately long; only the expert could find his way through them, and even he had to know the dream to begin with before he could search for the nearest possible parallel. The unreasonable demands of the king and the protests of the interpreters in Daniel 2:3-11 are in keeping with his character and the known facts concerning dream books." [Note: Baldwin, p. 87. See also A. L. Oppenheim, "The Interpretation of Dreams in the Ancient Near East," Transactions of the American Philosophical Society 46 (1956):179-373.] (Borrow Daniel : an introduction and commentary)

Daniel 2:5 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.

KJV The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.

NET The king replied to the wise men, "My decision is firm. If you do not inform me of both the dream and its interpretation, you will be dismembered and your homes reduced to rubble!

NLT But the king said to the astrologers, "I am serious about this. If you don't tell me what my dream was and what it means, you will be torn limb from limb, and your houses will be turned into heaps of rubble!

Da 3:29 1Sa 15:33 Ps 50:22 58:7
Rubbish heap - Dt 13:16 Jos 6:26 2Ki 10:27 Ezra 6:11
Daniel Resources - Multiple Sermons and Commentaries

FAILURE TO MEET KING'S DEMANDS
DIMEMBERMENT AND DISGRACE

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 (peshar; LXX - anaggello/anangello - make known, disclose), you will be torn limb from limb and your houses will be made a rubbish heap. - This passage reveals both Nebuchadnezzar's absolute authority and the impossible predicament confronting Babylon's wise men.

The king replied to the Chaldeans - The Chaldeans speak for the assembled wise men. They had asked the king to “tell the dream to your servants, and we will declare the interpretation” (Da 2:4). That was the normal procedure: give us the dream, and we will tell you what it means. Nebuchadnezzar refuses to play by their rules.

The command from me is firm - Note that the KJV rendering gives the opposite sense - "The thing is gone from me", implying the king could not remember the details. Obviously he knew he had a dream or he would not have given these commands. The Septuagint uses a verb that conveys the sense that the specifics of the dream had been forgotten which supports the KJV rendering. The upshot is that either mode of translation may be correct and there is not enough information to allow one to be dogmatic in separating there two possibilities. The fact that the immediate context calls for the wise men to make the dream known tends to support the fact that he was unable to remember the specifics of the dream. Either way the pressure would be on the wise men and occultists for they now they had to start from scratch as it were.

The NET Note is dogmatic (but not everyone agrees as discussed above) - It seems clear from what follows that Nebuchadnezzar clearly recalls the content of the dream, although obviously he does not know what to make of it. By not divulging the dream itself to the would-be interpreters, he intends to find out whether they are simply leading him on. If they can tell him the dream's content, which he is able to verify, he then can have confidence in their interpretation, which is what eludes him. The translation "the matter is gone from me" (cf. KJV, ASV), suggesting that the king had simply forgotten the dream, is incorrect.

S R Driver on firm - The king means that the threat which follows is fully resolved upon by him. Azda is a Persian word, meaning sure, certain. (The Book of Daniel - Google Books)

If you do not make known to me the dream and its interpretation (peshar; - Here is the impossible test. Nebuchadnezzar demands two things:. Tell me WHAT I dreamed and Tell me WHAT IT MEANS. The first requirement authenticates the second. Anyone could manufacture an impressive interpretation after being told the dream. But if they could first reveal the contents of a dream known only to the king, their claim to supernatural knowledge would have credibility. In effect Nebuchadnezzar is saying, “If you really have access to the supernatural realm as you claim, prove it.”

This statement (make known to me the dream) would support the premise that the king knew the dream for how else could he possibly test the accuracy of the wise men? It is notable also that the wise men don't "take a gamble" and give a "conjured" up dream of their own imagination, for to do so might cost them their life if they gave him the wrong dream!

You will be torn limb from limb and your houses will be made a rubbish heap - You will be torn (dismembered) - Nebuchadnezzar's threat was brutally literal and reflects the virtually absolute authority exercised by ancient Near Eastern monarchs. The Aramaic expression conveys the idea of being cut or torn into pieces. This was no empty figure of speech. Dismemberment was a known form of execution under despotic rulers, emphasizing both the cruelty of the punishment and the absolute power claimed by the king. Nebuchadnezzar would later issue a similarly severe threat against anyone who spoke against the God of Shadrach, Meshach, and Abed-nego (Da 3:29). Other passages likewise describe royal decrees involving both the destruction of the offender and the confiscation or destruction of his property (Ezra 6:11; 7:26).

Gleason Archer describes one method of dismemberment: the victim was tied to four trees with a rope at each limb. The trees were bent inwards and tied together at the top; then the top rope was cut and the body was snapped into four pieces. (WOE!) (The Expositor's Bible Commentary, Vol. 7- Daniel and the Minor Prophets)

John Whitcomb - Nebuchadnezzar's ability to follow through on such threats was amply confirmed by his treatment of the Judean king Zedekiah (2Ki 25:7), Ahab and Zedekiah (two Jewish rebels in Babylon, Jer. 29:22), and the three friends of Daniel (Dan. 3). (See Daniel- Everyman's Bible Commentary - Page 41)

Bob Utley - The reducing of criminals' homes and possessions to rubbish (cf. Ezra 6:11) was a common practice in the empires of the Fertile Crescent. To further humiliate these people, these rubbish heaps were often turned into public latrines (developed idiomatic usage from the Targums).

Rubbish heap (3x Ezra 6:11 = "refuse heap", Da 2:5, 3:29)- KJV is more dramatic = "a dunghill". The idea is their homes will be made veritable piles of useless rubble or refuse. See Da 3:29 and Ezra 6:11 (where Darius decrees the same punishment for any one altering the terms of his edict).

The Apologetics Study Bible notes that "Herodotus, the Greek historian, related a similar instance in which Darius I (about 100 years later) massacred his wise men with the result that the group was almost annihilated (Histories 3.79). Examples of houses and temples being made into refuse sites or public toilets as a mark of contempt are also known from ancient times; Jehu did the same to the temple of Baal in Samaria (2Ki 10:27). (SEE The Apologetics Study Bible: Understand Why You Believe)

S. R. Driver - The violence and peremptoriness of the threatened punishment is in accordance with what might be expected at the hands of an Eastern despot; the Assyrians and Persians, especially, were notorious for the barbarity of their punishments. (The Book of Daniel - Google Books)

John Walvoord - "The king was a young man who had been extraordinarily successful in his military conquests. He undoubtedly had developed a great deal of confidence in himself. It is entirely possible that the wise men were much older than the king, having served Nebuchadnezzar's father. It would be understandable that the king might have previously been somewhat frustrated by these older counselors and may have had a real desire to be rid of them in favor of younger men whom he had chosen himself. Nebuchadnezzar might well have doubted their honesty, sincerity, and capability, and may even have wondered whether they were loyal to him. He may also have questioned some of their superstitious practices." (Daniel 2 Nebuchadnezzar’s Vision Of The Great Image)

J Vernon McGee - This would be a rather extreme judgment, but you can see what the king wants. Frankly, a faulty translation of this verse gives the impression that the king had forgotten his dream. He hadn't forgotten his dream. He knows the dream, senses its importance, and refuses to divulge it to the wise men. Why? He wants to get a correct interpretation of it. In the margin, the American Standard Version of 1901 translates "The thing is gone from me" as, "The word is gone forth from me." In other words, Nebuchadnezzar is saying to these men, "I will not change my mind about this judgment I am pronouncing. Don't beg me to tell you the dream -- I'm not going to do it. You are going to come up with the dream if I am to listen to your interpretation of it." The Berkeley Version has a helpful translation at this point also: "The king answered the Chaldeans, 'This word I speak, I mean! If you do not tell me the dream and what it means, you shall be torn limb from limb and your houses will be destroyed.'" That translation really tones it down, but nevertheless the penalty is still excessive and extreme. Nebuchadnezzar is putting fear in these men. They have to come up with the interpretation of the dream, but they first of all have to give what the dream was. (See Thru the Bible Vol. 26: The Prophets Daniel)

Daniel 2:6 "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."

KJV But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof.

NET But if you can disclose the dream and its interpretation, you will receive from me gifts, a reward, and considerable honor. So disclose to me the dream and its interpretation!"

NLT But if you tell me what I dreamed and what the dream means, I will give you many wonderful gifts and honors. Just tell me the dream and what it means!"

Da 2:48, 5:7,16,29 Nu 22:7,17,37 24:11
reward - Da 5:17
Daniel Resources - Multiple Sermons and Commentaries

RICH REWARDS FOR
THE RIGHT ANSWER

But (term of contrast - always pause to discern what is being contrasted) if you declare the dream and its interpretation (peshar) - The but introduces a sharp contrast with the threatened punishment of Da 2:5. Nebuchadnezzar's demand has two inseparable requirements: they must reveal the dream and give its interpretation. An interpretation alone will not satisfy him. By requiring them first to tell him what he dreamed, the king effectively eliminates the possibility of fabricated interpretations.

Declare (show) - The basic meaning of the root in Daniel (it does not occur elsewhere) is "to explain" or "point out." The root is used only in three chapters of Daniel, always with meanings which are closely related to the basic idea of explanation or interpretation. Also in Da 2:7, 9, 10, 11, 16, 24, 27, Da 4:2, Da 5:7, 12, 15.

You will receive from me gifts and a reward and great honor - Nebuchadnezzar now employs reward rather than threat. The threefold expression emphasizes the magnitude of what he offers gifts, substantial compensation for their service and elevated status, prestige, and possibly promotion within the kingdom. Thus Nebuchadnezzar offers them virtually everything an ambitious court official might desire: wealth, reward, and recognition. Interestingly, Daniel will eventually receive precisely this kind of reward (Da 2:48). Yet Daniel's motivation was entirely different, for he did not seek the king's gifts. He sought God's mercy (Da 2:18), and when the mystery was revealed, his first response was not self-congratulation but praise to God (Da 2:19–23).

Therefore - Therefore is a term of conclusion. Nebuchadnezzar has just promised the wise men “gifts and a reward and great honor” if they succeed. Therefore, in view of these promised rewards, they are to demonstrate their ability by revealing both the dream and its meaning. The thought is essentially “Since I have promised you great rewards if you succeed, therefore prove yourselves by telling me both the dream and its interpretation.”

Declare (command) to me the dream and its interpretation (peshar; LXX - anaggello/anangello - make known, disclose) - Declare (chavah) carries the idea of interpret, explain, inform, tell, declare. Nebuchadnezzar does not want speculation. He demands that they make known something that is presently hidden from him.

Daniel 2:7 They answered a second time and said, "Let the king tell the dream to his servants, and we will declare the interpretation."

Da 2:4,9 Ec 10:4
Daniel Resources - Multiple Sermons and Commentaries

DESPERATION OF WISE MEN
HUMAN WISDOM HAS REACHED ITS LIMIT

They answered a second time - They do not offer a different solution because they have none. They cannot tell the king what he dreamed. Their entire system of dream interpretation depended upon first being given the contents of the dream. Their repetition also exposes the limitations of Babylonian wisdom. These men claimed access to supernatural knowledge through astrology, divination, magic, and occult practices, but Nebuchadnezzar has asked the one question that exposes their inability to obtain genuine revelation.

A second time - If Nebuchadnezzar had truly forgotten the dream as the KJV suggests (Da 2:5KJV) and excellent expositors like John MacArthur favor, then why not just "make up a dream" and then give the interpretation. If Nebuchadnezzar truly had forgotten the dream, this ploy would potentially work to appease him. This seems to be the greatest argument against the premise that Nebuchadnezzar had totally forgotten the dream. How else could he possibly assess whether or not they were describing the dream he actually had?

Let the king tell the dream to his servants, and we will declare the interpretation (peshar; LXX - anaggello/anangello - make known, disclose) - The occultists make a desperate attempt to entice Nebuchadnezzar to return to the customary procedure - you supply the dream and we will supply its meaning. Clearly Nebuchadnezzar's demand had exposed a fundamental weakness of their occult system. They could interpret information (but even this would be "made up" to a degree) given to them, but they could not reveal information hidden from them. The wise men's repeated request was actually an admission of their helplessness. When human wisdom has nothing more to say, it often simply repeats what it said before.

S R Driver summarizes Da 2:7-12 - The wise men profess their willingness to interpret the king’s dream: but protest that his demand that they should tell him what his dream was is an extravagant one. Nebuchadnezzar, however, adheres to his original demand: and as they are unable to comply with it, commands them to be put to death. (Ibid)

Interpretation (06591)(peshar) is a masculine noun which occurs 30x in 26v all in Daniel (Dan 2:4-7, 9, 16, 24-26, 30, 36, 45; 4:6-7, 9, 18-19, 24; 5:7-8, 12, 15-17, 26; 7:16) and means explanation, interpretation or clarification of the meaning or significance of something, the explanation of unintelligible words in language that is intelligible. The act of expounding or unfolding what is not understood or not obvious; as the interpretation of dreams and prophecy.

In Daniel it is used especially of the divinely disclosed meaning of dreams, visions, and mysterious signs (Da 2:4–7; 4:18–19; 5:7–8, 12, 15–17, 26; 7:16). The basic idea is more than simply translating words from one language into another. Peshar describes the act or result of unfolding what something signifies, making intelligible what was previously hidden, puzzling, or incomprehensible. Thus an interpretation is the explanation that penetrates beneath what was seen or heard and discloses what it actually means. In Daniel 2 this distinction is particularly important. Nebuchadnezzar possesses the dream, but he does not possess its peshar. He has seen the images, but he does not know their significance. The colossal statue is visible in the dream, but its meaning concerning successive kingdoms and God's ultimate kingdom remains concealed until God reveals it (Da 2:28–45).

PESHAR - 30X/26V - Dan. 2:4; Dan. 2:5; Dan. 2:6; Dan. 2:7; Dan. 2:9; Dan. 2:16; Dan. 2:24; Dan. 2:25; Dan. 2:26; Dan. 2:30; Dan. 2:36; Dan. 2:45; Dan. 4:6; Dan. 4:7; Dan. 4:9; Dan. 4:18; Dan. 4:19; Dan. 4:24; Dan. 5:7; Dan. 5:8; Dan. 5:12; Dan. 5:15; Dan. 5:16; Dan. 5:17; Dan. 5:26; Dan. 7:16

Daniel 2:8 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,

KJV The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me.

NET The king replied, "I know for sure that you are attempting to gain time, because you see that my decision is firm.

NLT The king replied, "I know what you are doing! You're stalling for time because you know I am serious when I say,

Eph 5:16 Col 4:5
Daniel Resources - Multiple Sermons and Commentaries

THE KING DISCERNS THEY
ARE BARGAINING FOR TIME

I know for certain - Nebuchadnezzar expresses complete confidence in his assessment of their motives. The idea is, “I know beyond doubt what you are doing.” He believes their repeated request is not simply a reasonable attempt to interpret the dream but a deliberate strategy to delay the inevitable. In this section we can see that Nebuchadnezzar did not really believe his own system.

Bargaining for time (literally "buying time") - The Aramaic expression literally carries the idea of “buying the time.” It is an idiom meaning to gain time, stall, or deliberately delay. It's amazing how many of the sayings we have in our language come from the Bible ("you're just trying to buy time"!) We see the impotence of the occult in the realm of the divine! If you are intrigued by the supernatural, passionately pursue God not the devil, He created!

J Vernon McGee - The king says, "You see that I mean business and so you are stalling. You want a little more time." The Berkeley Version clarifies this verse: "The king replied, 'I see plainly that you are trying to gain time; because you see how capital punishment awaits you.'" That is taking a little liberty with the translation, but that actually is the meaning of it. (See Thru the Bible Vol. 26: The Prophets Daniel)

Time cannot produce divine revelation;
only God can reveal what God alone knows.

Inasmuch as you have seen that the command from me is firm - They understand that Nebuchadnezzar has not changed his mind. The king's decree remains settled. Their repeated request has accomplished nothing.

The wise men therefore face an impossible situation. They cannot reveal the dream. They cannot persuade the king to reveal it. They cannot escape his decree. And they cannot manufacture supernatural knowledge. God has providentially brought Babylonian wisdom to a dead end. And that is exactly where Daniel is about to enter the story.

John F. Walvoord writes, “It seems clear from the entire context that Nebuchadnezzar was not willing to accept any easy interpretation of his dream but wanted proof that his wise men had divine sources of information beyond the ordinary. He also sensed that they were attempting to gain time, hoping that his ugly mood would change. He wanted them to know that he had made up his mind.”

S R Driver - Their repeated request to the king to tell them his dream is proof to him that they have no power to reveal secrets, and that they could not therefore interpret his dream, even though he were to describe it to them: hence he charges them with buying the time, i.e. with endeavouring to defer the fatal moment when the truth must appear, and when their inability to interpret his dream must be exposed. (The Book of Daniel - Google Books)

Daniel 2:9 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."

KJV But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.

NET If you don't inform me of the dream, there is only one thing that is going to happen to you. For you have agreed among yourselves to report to me something false and deceitful until such time as things might change. So tell me the dream, and I will have confidence that you can disclose its interpretation."

NLT 'If you don't tell me the dream, you are doomed.' So you have conspired to tell me lies, hoping I will change my mind. But tell me the dream, and then I'll know that you can tell me what it means."

NIV If you do not tell me the dream, there is just one penalty for you. You have conspired to tell me misleading and wicked things, hoping the situation will change. So then, tell me the dream, and I will know that you can interpret it for me."

there is only one - Da 3:15 Esther 4:11
for you - 1Ki 22:6,22 Pr 12:19 Isa 44:25 Eze 13:6,17,19 2Co 2:17
until - Da 2:21 5:28,31 7:25
I may know Isa 41:23
Daniel Resources - Multiple Sermons and Commentaries

THE KING'S TEST OF
TRUE REVELATION

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 - Nebuchadnezzar reiterates the ultimatum of Da 2:5. There are not several possible outcomes. If they cannot reveal the dream, the previously announced sentence applies to all of them. The king will neither modify his demand nor accept an interpretation without first hearing the dream itself. The wise men are now trapped by their own claims. They professed access to supernatural knowledge, and Nebuchadnezzar is essentially saying, “Then prove it.”

Or loosely paraphrased - "You know that if you can't tell me my dream, you're doomed. I see right through you—you're going to cook up some fancy stories and confuse the issue until I change my mind. Nothing doing! First tell me the dream, then I'll know that you're on the up and up with the interpretation and not just blowing smoke in my eyes." (Msg)

For you have agreed together to speak lying and corrupt words before me - Nebuchadnezzar suspects collusion. He interprets their repeated request for him to reveal the dream (Da 2:4, 7) as evidence that they have collectively devised a strategy to escape his demand. The king has become suspicious not only of their delay but also of their entire method of dream interpretation. If he tells them the dream, how can he know whether their interpretation is true? They could simply manufacture an interpretation that sounds convincing.

Until the situation is changed - NLT = "hoping I will change my mind." NIV = "hoping the situation will change." Literally, the thought concerns waiting until “the time” changes. Nebuchadnezzar suspects that they are stalling, hoping circumstances will somehow turn in their favor, that perhaps his anger will subside, his demand will change, or some other development will rescue them. This connects directly with Da 2:8 “You are bargaining for time.”

S R Driver on there is only one decree - Lit. your law (i.e. the law or sentence against you) is one, implying that it is unalterable and inevitable; cf. Esther 4:11 (Ibid).

Dream… interpretation - Nebuchadnezzar raises the bar on the wise men, for only someone with supernatural insight could give both the dream and its interpretation and this sets the stage for God's supernatural revelation through His choice servant Daniel. Nebuchadnezzar's reasoning is if you can tell me what I already know, I can trust you when you tell me what I do not know.

J Vernon McGee - Nebuchadnezzar feels these men have been feeding him a great deal of malarkey, and he is now putting them to a real test. His reasoning at this point is very logical: If they can tell him his dream, then it is reasonable to conclude that their interpretation is genuine. If they cannot tell him his dream, any interpretation would be under suspicion. (See Thru the Bible Vol. 26: The Prophets Daniel)

Daniel 2:10 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.

KJV Daniel 2:10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.

NET Daniel 2:10 The wise men replied to the king, "There is no man on earth who is able to disclose the king's secret, for no king, regardless of his position and power, has ever requested such a thing from any magician, astrologer, or wise man.

NLT Daniel 2:10 The astrologers replied to the king, "No one on earth can tell the king his dream! And no king, however great and powerful, has ever asked such a thing of any magician, enchanter, or astrologer!

Daniel Resources - Multiple Sermons and Commentaries

Related Passages:

Exodus 8:16-19 Then the LORD said to Moses, “Say to Aaron, ‘Stretch out your staff and strike the dust of the earth, that it may become gnats through all the land of Egypt.’” 17 They did so; and Aaron stretched out his hand with his staff, and struck the dust of the earth, and there were gnats on man and beast. All the dust of the earth became gnats through all the land of Egypt. 18 The magicians tried with their secret arts to bring forth gnats, but they could not; so there were gnats on man and beast. 19 Then the magicians said to Pharaoh, “This is the finger of God.” But Pharaoh’s heart was hardened, and he did not listen to them, as the LORD had said.

HUMAN IMPOSSIBILITY
CONFESSED

The Chaldeans answered the king and said - Speaking for the group, they finally (after the third regal request) admit defeat!

This is the first true statement the wise men have made!
-- J. Vernon McGee.

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 - They cannot do what the king is asking. The Chaldeans are absolutely correct in stating that no man on earth possesses the natural ability to enter another person's mind and reveal an undisclosed dream. Neither education, intelligence, astrology, magic, sorcery nor accumulated Babylonian wisdom could accomplish it. They are admitting earth cannot reveal what heaven has concealed.

Daniel was a man on earth who was in touch with heaven and
therefore able to bring heaven to bear on the things of earth.
That’s actually a pretty good definition of a Christian today."

David Jeremiah comments "The wise men’s evaluation was almost true but not quite—there was not a man on earth who could reveal the king’s dream. But Daniel, who was on earth, had connections with Someone in heaven Who could reveal it. Daniel was a man on earth who was in touch with heaven and therefore able to bring heaven to bear on the things of earth. That’s actually a pretty good definition of a Christian today."

Declare is the Aramaic chavah, meaning to show, make known, disclose, or explain. The issue is not merely interpretation anymore. The king demands revelation of something inaccessible to ordinary human knowledge. The Chaldeans' admission therefore exposes the fundamental weakness of their profession. They claimed access to hidden realities, yet when confronted with a test that required genuine supernatural knowledge, they confessed that No human being can do this. Their admission is devastating for by their own confession they concede that their supposed supernatural powers have limits. It is fascinating to see how God has providentially arranged the circumstances so that Babylon's religious system testifies against itself before Daniel ever speaks a word!

inasmuch as no great king or ruler has ever asked anything like this of any magician, conjurer or Chaldean - Inasmuch as introduces the reason supporting their claim. Their argument is essentially “We cannot do this, and no king in history has ever expected anyone like us to do it.” They dare not simply tell Nebuchadnezzar that he is unreasonable. Instead, they couch their objection in respectful language. Their argument now shifts from inability to the unprecedented nature of the demand. No previous king, they claim, had required his wise men to reveal an undisclosed dream.

of any magician, conjurer or Chaldean - They effectively invalidate virtually the whole spectrum of Babylonian occult wisdom. Man's extremity became God's opportunity to display His supremacy through His man in Babylon, Daniel.

Compare their statement with the magicians to Pharaoh when they could not duplicate Moses' feats - they recognized it as supernatural declaring "This is the finger of God." (Ex 8:16-19)

S R Driver on the reasoning behind their statement - As no king has ever thought of making such a demand, it may be fairly concluded to be one which it is impossible to satisfy.

Bob Utley - Chaldeans answered - There is a series of three alibis: (1) no man on earth can do this (2) no king has ever asked this of the wise men before (3) only the gods can answer this question (cf. Dan. 2:11). This heightens the significance of Daniel's interpretation from YHWH's revelation!

Joseph Seiss writes that their answer shows "in one single sentence, that all the astrology, necromancy, oracles, dreams, and mantic revelations of the whole pagan world for six thousand years is nothing but imbecilities and lies. It proves to me that all the religions, arts, sciences, philosophies, attainments, and powers of man, apart from God’s inspired prophets and an all-glorious Christ, are but emptiness and vanity as regards any true and adequate knowledge of the purposes and will of Jehovah or of the destinies of man. It demonstrates to me, in a few words of sad despair, that all the learned theorizings of this world’s would-be wise, from Babylon’s magicians down to . . . the materialistic skeptics and pantheists of our own day, are but rottenness, rubbish, and damning falsehood, in so far as they conflict with the revelations which the Almighty has given by His own anointed prophets." (Daniel 2:1-35 The Vision of Empire; or, Nebuchadnezzar's Dream)

Daniel 2:11 "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."

KJV And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.

NET What the king is asking is too difficult, and no one exists who can disclose it to the king, except for the gods– but they don't live among mortals!"

NLT The king's demand is impossible. No one except the gods can tell you your dream, and they do not live here among people."

Da 2:27,28 5:11 Ge 41:39 Ex 8:19 Mt 19:26
Whose - Ex 29:45 Nu 35:34 1Ki 8:27 2Ch 6:18 Ps 68:18 113:5,6 132:14 Isa 8:18 57:15 66:1,2 Joel 3:21 Jn 1:1, 2, 3,14 14:17,23 2Co 6:16 Rev 21:3
Daniel Resources - Multiple Sermons and Commentaries

BEYOND THE REACH OF
HUMAN WISDOM

Moreover - Moreover is a formal adverb that means

in addition to what has been said

, used to introduce supporting or extra information. Thus this continues and strengthens the Chaldeans' confession in Da 2:10. They have already declared, “There is not a man on earth who could declare the matter for the king.” And now they explain why. The truth is that the king's demand transcends ordinary human ability and requires knowledge available only in the supernatural realm, a realm to which they do not possess assess.

🙏 THOUGHT - Have you ever thought about the fact that you as a believer have access to the supernatural realm? Do you take advantage of this incredible privilege? How's your prayer life? (I'm looking in the mirror as I ask that one beloved!)

The thing which the king demands is difficult (yaqqir; LXX - barus - a source of difficulty or trouble because of demands made) - Difficult translates the Aramaic yaqqir, which can convey the ideas of heavy, weighty, precious, costly, rare, or difficult. Here it describes something extraordinarily difficult or beyond normal human capability. In reality, their problem was greater than merely “difficult.” Humanly speaking, it was impossible. No amount of additional education, occult practice, experience, or time could enable one man to discover another man's unrevealed dream. This is exactly where God wanted Babylon's wise men to arrive: at the end of their own resources.

and there is no one else who could declare it to the king except gods (elah), whose dwelling place is not with mortal flesh - This is an extraordinary admission coming from men whose profession rested upon their supposed ability to penetrate mysteries! Babylon's religious experts have now testified to the inadequacy of Babylon's religion. God does not need Daniel to prove their system inadequate. They confess it themselves. Here the Chaldeans come remarkably close to the truth. They correctly conclude that Nebuchadnezzar's demand requires supernatural revelation. Their problem is theological. They think in terms of the many gods of Babylon. They know what kind of revelation is necessary, but they do not know the God Who can provide it. They are saying in essence the gods know, but we cannot reach them.

Their belief that the gods did not live among men was true. Why? Because their gods didn't even exist! People today choose to believe in "gods" which don't exist, because those "gods" of their own imagination allow them to live anyway they desire with no fear of judgment and condemnation (but also with no hope of salvation!)

Ryrie Study Bible - In effect, the wise men admitted that their previous interpretations were inaccurate and deceptive.

Bob Utley - "flesh" This term is imagery for the transitoriness and frailty of human beings. Here it does not denote sinfulness, but weakness.

Gleason Archer - Never before had an interpreter of dreams—not even Joseph in Egypt—been required to reconstruct the dream itself. But Daniel had confidence that Yahweh could even do this unprecedented miracle and do it for his own glory (Ed: As we see beginning in Da 2:14). (Expositor's Bible)

No one… except gods - This admission by the wise men reflects the bankruptcy of human wisdom and occult powers to give divine revelation. These occult practitioner's exclusive domain was supposedly the pagan gods, communication with the spirit world, something they were unable to do. In effect, and possibly without realizing it, these "magic men" have admitted that they are abject charlatans. It follows that they have been deceiving the king (with their prior pronunciations) and are fully deserving of his death sentence!

To be sure Satan has power but his power is limited by God's sovereign control. The admission of the inability of anyone except the "gods" to meet the king's stipulations sets the stage for God's revelation to and through His choice servant Daniel who had been prepared for the task in the previous chapter (Da 1:17). Their pagan gods were little "g-o-d-s" but our God is capital "G-o-d" and He desires to communicate with us. In fact, He desired so much to do so that He became flesh so that man could understand Him (Jn 1:18, 14:9 17:6). The Word became flesh (Jn 1:14) because God wanted us to understand His heart and desire for us through Jesus Christ to walk in intimacy with Him. And so Daniel and we have a God Who not only desires to communicate but does communicate with His creatures…

Dt 4:7 For what great nation (referring to Israel, the chosen people) is there that has a God so near to it as is the LORD our God whenever we call on Him?

Amos 3:7 Surely the Lord GOD does nothing unless He reveals His secret counsel (primary meaning = confidential speech -- speaks of intimate communion - same word in Ps 25:14) to His servants the prophets.

Comment: In other words the Sovereign God does nothing in Israel without first revealing it to His prophets who speak His words to the people. This passage says that when a prophet proclaims God’s Word, it is a warning to His people that He is about to do something important. Amos is saying that the judgment of Israel is inevitable and thus the LORD reveals His intentions to those who are in fellowship with Him. In our day, God has spoken with finality through His Son (He 1:1, 2) and His written Word, so there is no further need of new revelation. Dear pastor-teacher, let us remember that the great need of the day is to teach and proclaim and warn with His pure, trustworthy Word as it has been revealed without adding to it or taking away from it (cp Dt 4:2, 12:32, Pr 30:6, Re 22:18, Re 22:19).

Adam Clarke - Such secrets of God are revealed to them (His prophets), that they may inform the people; that, by repentance and conversion, they may avoid the evil, and, by walking closely with God, secure the continuance of His favour.

Disciple's Study Bible - God's ability to reveal the mysteries of the future to His servant shows He is the only God. Belief in one true God is not simply a dogmatic statement of faith. It is a valid interpretation of the experiences of history. (Disciple's Study Bible)

ESV Study Bible on whose dwelling place is not with mortal flesh - Their (Ed: the Babylonian counselors, the "wise men") own words reveal the power of Israel’s God, who does exactly what they say is impossible. Israel’s God is not only the high and holy God whose glory fills the heavens, but also the God who dwells with those of a humble and contrite spirit (Isa. 57:15). God by answering Daniel shows that he is the true God, and anticipates the time when God’s dwelling will be in the flesh (John 1:14).

The wise admitted that their so called gods did not dwell with mortal flesh and thus were unable to help them. Of course their gods were not dwelling with mortal flesh because they didn’t even exist!

Life Application Study Bible - Page 131 - By answering that the gods "do not live here among people," the astrologers betrayed their concept of the gods. Theirs was a hollow religion, a religion of convenience. They believed in the gods, but that belief made no difference in their conduct. Today, many people profess to believe in God, but it is also a hollow belief. In essence, they are practical atheists because they don't listen to him or do what he says. Do you believe in God? He does live among people, and he wants to change your life.

Ray Pritchard - Historians tell us that the Babylonians wrote books about how to interpret dreams but they were utterly unable to retrieve the dream itself. In the words of Joseph Seiss, “If these men failed, it was the laying prostrate of all the wisdom, power, and art of man.” (quoted from Voices from Babylon : or, The records of Daniel the prophet) Write over their failure the verdict of Ecclesiastes, “Vanity of vanities. All is vanity.” (The World According to God)

Difficult (03358)(yaqqir) has two main meanings of honorable or as here, difficult. The Lxx translates it with the adjective barus which means "weighty, heavy (figuratively of rules and regulations difficult to obey - burdensome, oppressive - 2Cor 10:10; Acts 20:29 = "savage")."

Gilbrant - This adjective is derived from the verb yeqar (HED #A3481), "to be difficult," "to be precious." It is a cognate of the Hebrew adjective yaqqîr, which does not preserve the verbal nuance of "difficulty."

Yaqqîr appears twice in the OT. The pagan dream interpreters of Nebuchadnezzar complained that his demand for the interpreters to tell him the dream in addition to interpreting it was "a difficult thing," one which no other king ever tried (Dan. 2:11; cf. the prime nuance of the verb in Middle Hebrew, "to be heavy").

The second occurrence of the word is found in Ezra 4:10. It is used in a diplomatic context to describe the Assyrian king Asshurbanipal (who appears in the English text as Osnapper or Asnappar) in the course of a letter of complaint to the Persian king Artaxerxes by local officials who feared the implications of the walls of Jerusalem being rebuilt. The adjective here describes the king as being powerful and "noble."

YAQQIR - Ezr. 4:10; Dan. 2:11

Gods (0426)(elah) is used here of gods with a little "g," but is used most often in the Aramaic portions of Ezra and Daniel of the true and living God. Elah can be used in a general sense to indicate a god (Da. 3:15) or gods (Da. 2:11; 3:12, 18, 25). In some contexts it signifies the God of Israel, Yahweh (Ezra 5:1, 2, 8; 6:14; 7:15; Dan. 2:20, 28; 3:17).

ELAH - 95x/78v - God - 74, god - 6, gods -15 Ezr. 4:24; Ezr. 5:1; Ezr. 5:2; Ezr. 5:5; Ezr. 5:8; Ezr. 5:11; Ezr. 5:12; Ezr. 5:13; Ezr. 5:14; Ezr. 5:15; Ezr. 5:16; Ezr. 5:17; Ezr. 6:3; Ezr. 6:5; Ezr. 6:7; Ezr. 6:8; Ezr. 6:9; Ezr. 6:10; Ezr. 6:12; Ezr. 6:14; Ezr. 6:16; Ezr. 6:17; Ezr. 6:18; Ezr. 7:12; Ezr. 7:14; Ezr. 7:15; Ezr. 7:16; Ezr. 7:17; Ezr. 7:18; Ezr. 7:19; Ezr. 7:20; Ezr. 7:21; Ezr. 7:23; Ezr. 7:24; Ezr. 7:25; Ezr. 7:26; Jer. 10:11; Dan. 2:11; Dan. 2:18; Dan. 2:19; Dan. 2:20; Dan. 2:23; Dan. 2:28; Dan. 2:37; Dan. 2:44; Dan. 2:45; Dan. 2:47; Dan. 3:12; Dan. 3:14; Dan. 3:15; Dan. 3:17; Dan. 3:18; Dan. 3:25; Dan. 3:26; Dan. 3:28; Dan. 3:29; Dan. 4:2; Dan. 4:8; Dan. 4:9; Dan. 4:18; Dan. 5:3; Dan. 5:4; Dan. 5:11; Dan. 5:14; Dan. 5:18; Dan. 5:21; Dan. 5:23; Dan. 5:26; Dan. 6:5; Dan. 6:7; Dan. 6:10; Dan. 6:11; Dan. 6:12; Dan. 6:16; Dan. 6:20; Dan. 6:22; Dan. 6:23; Dan. 6:26

Daniel 2:12 Because of this the king became indignant and very furious and gave orders to destroy all the wise men of Babylon.

KJV For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon.

NET Because of this the king got furiously angry and gave orders to destroy all the wise men of Babylon.

NLT The king was furious when he heard this, and he ordered that all the wise men of Babylon be executed.

ESV Because of this the king was angry and very furious, and commanded that all the wise men of Babylon be destroyed.

Da 3:13 Job 5:2 Ps 76:10 Pr 16:14 Pr 19:12 Pr 20:2 Pr 27:3,4 Pr 29:22 Mt 2:16 Mt 5:22
Daniel Resources - Multiple Sermons and Commentaries

Related Passages:

Job 5:2 “For vexation slays the foolish man, And anger kills the simple.

Daniel 3:19 Then Nebuchadnezzar was filled with wrath, and his facial expression was altered toward Shadrach, Meshach and Abed-nego. He answered by giving orders to heat the furnace seven times more than it was usually heated.

THE KING'S FRUSTRATION
ERUPTS IN FURY!

Because of this (for this reason) - What reason? This points back particularly to the Chaldeans' admission in Da 2:10–11. The fact that now the king realizes his wise men weren't so wise! The rationalization and excuses of the wise men provoked the ire of the king.

the king became Indignant and very furious (cf. Ge 40:2; 41:10; Dal 3:13, 19).- The king is not just frustrated or irritated but enraged! Take a moment and use your sanctified imagination as to how this scene must have played out and how the wise men began to feel! Septuagint (Lxx) (TH) has thumos and orge respectively. One description wasn't enough to express his boiling anger!. Very furious signifies he was “in a furious rage, implying anger to a very great degree.” (Swanson) Remember this is his response to the wise men who tried to explain the impossibility of the king's request! To contradict or refuse the king's command was an offense punishable by death. The man who ruled the greatest empire of his day could rule nations but could not rule his own temper. This would not be the last time we encounter Nebuchadnezzar's anger management problem…

Dan 3:13 Then Nebuchadnezzar in rage and anger gave orders to bring Shadrach, Meshach and Abed-nego; then these men were brought before the king.

NET Note on Indignant and very furious - Aramaic “was angry and very furious.” The expression is a hendiadys (two words or phrases expressing a single idea).

J Vernon McGee - The king exhibits here a violent temper for which he was noted. It is another symptom of the psychosis he is suffering and which we will see later on. The king orders the wise men to be destroyed summarily. (See Thru the Bible Vol. 26: The Prophets Daniel)

Proverbs speaks to a monarch's propensity toward anger…

Pr 16:14 The wrath of a king is as messengers of death, But a wise man will appease it.

Pr 19:12 The king’s wrath is like the roaring of a lion, But his favor is like dew on the grass.

Pr 20:2 The terror of a king is like the growling of a lion; He who provokes him to anger forfeits his own life.

Gave orders to destroy all the wise men of Babylon - To destroy - execute, slay, kill.

Compare Daniel 5:19 where Daniel addresses King Belshazzar…

Dan 5:19 “And because of the grandeur which He (God) bestowed on him (referring to King Nebuchadnezzar), all the peoples, nations, and men of every language feared and trembled before him; whomever he wished he killed, and whomever he wished he spared alive; and whomever he wished he elevated, and whomever he wished he humbled.

Comment: Only God has the final say on life and death. In First Samuel we read "The LORD kills and makes alive; He brings down to Sheol and raises up." (1Sa 2:6, cf Rev 9:5,6)

Wise men - This would include the four classes that were before the king as well as all others such as Daniel and his companions who had been given wisdom and understanding (Da 1:20 = "the king consulted them").

Daniel 2:13 So the decree went forth that the wise men should be slain; and they looked for Daniel and his friends to kill them.

KJV And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.

NET So a decree went out, and the wise men were about to be executed. They also sought Daniel and his friends so that they could be executed.

NLT And because of the king's decree, men were sent to find and kill Daniel and his friends.

ESV So the decree went out, and the wise men were about to be killed; and they sought Daniel and his companions, to kill them.

decree: Da 6:9-15 Esther 3:12, 13, 14, 15 Ps 94:20 Pr 28:15, 16, 17 Isa 10:1
and they: Da 1:19,20 6:12
Daniel Resources - Multiple Sermons and Commentaries

THE STAGE IS SET FOR
THE HERO OF THE PLAY

So - See discussion of terms of conclusion

The decree went forth - It is interesting that the exact Greek phrase (to dogma exelthe in Theodotion's Lxx) is used by Luke in Lk 2:1 (Now it came about in those days that a decree went out from Caesar Augustus, that a census be taken of all the inhabited earth.)

Should be slain - The NKJV translation reads "they began killing the wise men." This reading implies the killing had begun. In fact some writers suggest the carnage had begun, but most commentaries and translations do not favor this interpretation. For example the NET Bible translation reads "about to be executed" with the explanatory note that "The Aramaic participle is used here to express the imminent future."

Campbell - The abject confession of the "wise men" is striking and set the stage for Daniel who is "a man upon the earth to tell the king's matter," a man in touch with the true God in heaven who will reveal the dream and its interpretation to His servant. But the humiliation of the king's advisers is also the humiliation of human wisdom. Dr. Joseph A. Seiss rightly observes that the failure of the wise men shows "the incompetence of all mere human resources, learning and power to ascertain the mind and will of God apart from His own revelations." In an astute survey of the history of human thought, Seiss asserts, "Here was a full grown heathenism of more than a thousand years. Here were the combined strength and wisdom of the most noted schools in the highest acme of their glory… If these men failed, it was the laying prostrate of all the wisdom, power, and art of man… It proves to me, one brief utterance, that all the religions, arts, sciences, philosophies, attainments, and powers of man, apart from God's inspired prophets and all-glorious Christ, are but emptiness and vanity as regards any true and adequate knowledge of the purposes and will of Jehovah or of the destinies of man… It is to the modest Daniels and the humble Nazarenes, after all, that the proud world must come to find out His mind and purposes" (Borrow Voices from Babylon : or, The records of Daniel the prophet 1879], 47-49). (Daniel: God's Man in a Secular Society - borrow same book different title Daniel, decoder of dreams)

Seiss defends Nebuchadnezzar's rage - In other words, they stood revealed to him as a set of impostors, whose pretension was all deceit and sham, and whose claims were nothing but a gigantic lie. In that case they merited his intensest resentment and richly deserved the severest of punishments. Bloody and extreme as the sentence was, it was founded in justice. Sincere as some of these men may have been, their profession was a deception and an imposture so far as regarded the exercise of any power from God. I sympathize therefore with the king's estimate of the matter. If he showed something of cruel harshness, he showed also his correct logic and sound sense. The matter for which he called them came fairly within their province. Not to be able to meet it was to forfeit all right to their proud place and influence. Whatever else they may have been, yet as exponents of the gods or as mediators of the sacred powers they were a failure ; and, being a failure, they were a fraud; and, being a fraud, it was right that they should be punished and swept away. And one day more would have made an end of them had it not been for the youthful Daniel, who came forward as God's true prophet, answered the king's demand, and saved the necks of these traders in imposition. If people cannot do what they profess to do, and what they have their living and their honor for doing, they ought to suffer ; and that government is at fault which does not punish them. But the thing has much deeper and farther-reaching implications. It furnishes demonstration of the incompetence of all mere human resources, learning, and power to ascertain the mind and will of God apart from His own revelations. Here was the fullgrown heathenism of more than a thousand years. Here were the combined strength and wisdom of the most noted schools in the highest acme of their glory. Whatever ability existed in priest or savant, astrologer or necromancer, wise man or magician, apart from the anointed servants of the God of Israel, was here concentred and embodied. If these men failed, it was the laying prostrate of all the wisdom, power, and art of man. The case was legitimate. It was propounded by proper authority. It presented a fair test which they could not disregard, evade, or escape. Not only the honor of their profession, but their very lives and dwellings were put under forfeit. Every possible condition existed to bring out the utmost that could be done. And fault or failure in a trial so fair and so complete could only be because it is not in man, nor in all the science of man, nor in all his occult arts, nor in all his command of oracles, incantations and priestly devices, nor in all his calculations of the stars, his consultations of the living or dead, his rites of inquiry of devils or of gods, nor in anything that lies within his reach or control, to ascertain the mind, the will, and the purposes of Jehovah. (ED THOUGHT: PONDER THIS FOR A MOMENT BELOVED - YOU AND I HAVE ACCESS TO THE MIND AND WILL OF THE INFINITE, ALMIGHTY GOD THROUGH HIS VERY WORD! HOW SAD THAT WE TOO OFTEN ESCHEW THAT WORD INSTEAD CHOOSING TO REPLACE IT WITH THE FUTILE WORDS OF MORTAL MAN!)

Daniel 2:14 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;

KJV Then Daniel answered with counsel and wisdom to Arioch the captain of the king's guard, which was gone forth to slay the wise men of Babylon:

NET Then Daniel spoke with prudent counsel to Arioch, who was in charge of the king's executioners and who had gone out to execute the wise men of Babylon.

NLT When Arioch, the commander of the king's guard, came to kill them, Daniel handled the situation with wisdom and discretion.

ESV Then Daniel replied with prudence and discretion to Arioch, the captain of the king's guard, who had gone out to kill the wise men of Babylon.

with: 2Sa 20:16, 17, 18, 19, 29, 21, 22 Ec 9:13, 14, 15, 16, 17, 18
captain of Ge 37:36 Jer 39:9 52:12,14
Daniel Resources - Multiple Sermons and Commentaries

Related Passages:

Esther 4:14-16 “For if you remain silent at this time, relief and deliverance will arise for the Jews from another place and you and your father’s house will perish. And who knows whether you have not attained royalty for such a time as this?” 15 Then Esther told them to reply to Mordecai, 16 “Go, assemble all the Jews who are found in Susa, and fast for me; do not eat or drink for three days, night or day. I and my maidens also will fast in the same way. And thus I will go in to the king, which is not according to the law; and if I perish, I perish.”

Daniel 1:9 Now God granted Daniel favor and compassion in the sight of the commander of the officials,

Daniel 1:17 As for these four youths, God gave them knowledge and intelligence in every branch of literature and wisdom; Daniel even understood all kinds of visions and dreams.

THEN DANIEL STEPS UP!
DANIEL'S GOD STEPS IN!

Then Daniel - Praise God for these words "then Daniel" (same phrase in Da 2:17, 19), for God had prepared and equipped (2Ti 2:21) His choice servant for such a time as this (Da 1:9, Da 1:17). As an aside when you are reading and studying Scripture (especially prophetic passages) be alert for the conjunction " then" as this marks the sequence of events and helps organize the chronology of the passages you are studying. See discussion of the importance of expressions of time.

CRISIS OF FAITH

Daniel replied with discretion and discernment (teem) to Arioch, the captain of the king's bodyguard (chief of the executioners), who had gone forth to slay the wise men of Babylon - Discretion and discernment is another hendiadys (see Utley's note). The contrast with Nebuchadnezzar is striking. The king had responded to frustration with indignation and great fury (Da 2:12). Daniel responds to the threat of death with discretion and discernment. Nebuchadnezzar reacts in rage. Daniel responds with wisdom. Daniel apparently learns about the decree only when Arioch comes to carry it out. He had not been among the wise men originally summoned before Nebuchadnezzar, yet he and his companions are now included in their death sentence (Da 2:13).

Donal Campbell - It has been said that the true character of a person is revealed in a time of crisis. Daniel faced a great crisis when the royal executioner stood at his door to carry out the decree of the king! The response of Daniel is an example of how God's children in any time should react to crisis. In addition, he is clearly shown to be a man of sterling character who has learned how to trust God. (Daniel, decoder of dreams)

Imagine Daniel's situation. He suddenly discovers that he is about to be executed for failing a test he had never even been given! Note what Daniel did not do - He did not panic! He did not overreact! He did not become "paralyzed" by fear! He was young in years but wise in the ways of God (yes, there is hope for godly teens today!), and recognized that a humanly impossible situation could only be resolved by divine intervention! Our obstacles are God's opportunities to show Himself great and mighty in our behalf! Therefore…

DON'T PANIC!

We see Daniel responding with discretion and discernment in Da 1:10-14, but recall that Daniel's response was based on God's provision of favor and compassion in the sight of the Babylonian official (Da 1:9), which followed the Daniel's dramatic decision to not be defiled! (Daniel 1:8) Daniel carefully considers what should be said and how it should be said. Discretion is wisdom applied to one's response. It recognizes that even when we are right, the wrong words spoken in the wrong manner can make matters worse. Daniel's life is threatened, but he does not allow the urgency of the situation to control his tongue. Talk about a test of one's character!!!

A crisis does not merely create character;
it reveals character.

The two words together present Daniel as responding with careful thought, sound judgment, and appropriate speech. Daniel knew what to say,
how to say it, when to say it, and to whom to say it. That is biblical discernment in action. It is especially significant in light of Da 1:17. The wisdom God had given Daniel in chapter 1 is now being demonstrated by Daniel in chapter 2.

Nebuchadnezzar's crisis revealed his uncontrolled anger. The Chaldeans' crisis revealed the limitations of their wisdom. Daniel's crisis revealed his God-given wisdom and self-control. Daniel did not control the king. Daniel did not control the decree. Daniel did not control Arioch. But Daniel did control his response.

This description of Daniel is reminiscent of Pr 15:1 (A gentle answer turns away wrath, But a harsh word stirs up anger.) and Col 4:5-6 (gracious speech) "Conduct yourselves with wisdom toward outsiders, making the most of the opportunity. 6Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person." Proverbs 16:23 adds that "The heart of the wise instructs his mouth And adds persuasiveness to his lips."

THOUGHT - Once again Daniel was tactful, tasteful and wise in his approach to the very man who had been assigned to take his life. If you find yourself in a humanly impossible situation like Daniel, remember Daniel 2. Don't reflexively react, don't panic, don't be brash or argumentative, but be like Daniel, discreet and discerning.

Campbell - When under such conditions he (Daniel) might have said unwise and inappropriate things, he had the grace to guard his speech (Ed: cp Ps 141:3, Col 4:5-6) and inquire discreetly as to why the king's decree was so harsh. (Daniel: God's Man in a Secular Society - borrow same book different title Daniel, decoder of dreams)

Arioch, the captain of the king's bodyguard - Daniel does not treat Arioch as his enemy. Arioch was carrying out someone else's command. Daniel wisely addresses the person God has providentially placed immediately in front of him. He is speaking wisely to the man authorized to execute him. And remarkably, the executioner will soon become Daniel's escort into the king's presence. What a reversal!

Bob Utley- the captain of the king's bodyguard" This person has several things said about him in this phrase. (1) captain ‒ This ADJECTIVE denotes a person of leadership (NIDOTTE, vol. 3, pp. 1028-1032) (2) The term "bodyguard"is literally "the chief slaughter" (KB 368, possibly from "butcher") or "executioner." In Dan. 2:15 he is called "the King's commander" (cf. 2 Kgs. 25:8,11; Jer. 39:9). This term, like "eunuch" may have become an official title for a royal servant. This person was a successful military leader, now working at the palace. (3) "of the king" denotes a royal servant, military, now at court.

As an aside, while there is no mention of the Holy Spirit, a survey of the NT demonstrates that one of the aspects of a person's actions which are controlled (when the person is surrendered to the Spirit) is speech (e.g., note the first verb in both English and the original Greek in Eph 5:19 after Paul commands us to be filled with the Spirit in Eph 5:18!). The fact that Daniel responds with "discretion and discernment" and not panic, not compliant, not anger, etc, strongly suggests his gracious speech was controlled by the Holy Spirit. (see more comments in next verse).

Daniel could have easily become frightened, for after all this was truly a real life or death circumstance. He manifested the truth of the proverb which teaches the principle that…

The fear of man (We fear man's criticism, rejection, being left alone) brings a snare (the trap is to become a man pleaser and try to do whatever it takes to make men like us), but he who trusts in the LORD will be exalted (Click discussion of this great Hebrew word "sagab" - this same verb is used in Pr 18:10 translated in NAS as "safe" - the idea being lifted up and out of danger). (Pr 29:25)

Robert Dean - Daniel 2 also gives us the contrast between the misery, the unhappiness, the turmoil in the unbeliever’s soul in the midst of a crisis and how a believer… a believer who understands the promises of God and who applies them regularly,… a believer is completely dominated in his soul by divine viewpoint thinking, and we’re going to see that even when the executioners come and pound on his door to arrest him and haul him off to the execution block, he has stability, he has strength, he has poise under pressure and he responds to the crisis with a very cool head and applies doctrine. And so there’s a contrast between the most powerful man and one of his servants; the most powerful man who has no doctrine and is in turmoil and his servant Daniel, one of the administrators of the kingdom, who is about to lose his life but has tremendous cool and calm under pressure. (Ibid)

In summary, in this section we see that while Daniel's life was threatened, fear did not take control of his tongue. Indeed, a wise heart produces wise words, especially when the pressure is greatest. And so Daniel responded to a death sentence not with panic, but with prudence.

The king lost his temper.
Daniel kept his head!

Discretion (Prudent counsel = NET; Prudence = ESV, RSV; Tact = CSB) (05843) (etah) is a feminine noun indicating counsel, discretion. It refers to the manner in which someone replies or acts with discernment, prudence, and wisdom. Discretion means the freedom and power to make decisions or act according to one's own judgment This is the only use of this Aramaic word in Scripture. The LXX translates discretion (etah) with boule which means to resolve to do something as a result of inner deliberation.

NET Note on discretion and discernment - Aramaic = "returned prudence and counsel." The expression is a Hendiadys. (a Latinized form of the Greek phrase [hèn dià duoîn = "one through two"] which is a figure of speech used for emphasis — "The substitution of a conjunction for a subordination". The basic idea is to use two words linked by the conjunction "and" instead of the one modifying the other.) (Or see Webster)

Discretion (Webster 1828) = Prudence, or knowledge and prudence; that discernment which enables a person to judge critically of what is correct and proper, united with caution; nice discernment and judgment, directed by circumspection, and primarily regarding one’s own conduct. Liberty or power of acting without other control than one’s own judgment; as, the management of affairs was left to the, discretion of the prince; he is left to his own discretion Hence, To surrender at discretion, is to surrender without stipulation or terms, and commit one’s self entirely to the power of the conqueror.

Prudence (Webster 1828) = Prudence implies caution in deliberating and consulting on the most suitable means to accomplish valuable purposes and the exercise of sagacity in discerning and selecting them. Prudence differs from wisdom in this, that prudence implies more caution and reserve than wisdom, or is exercised more in foreseeing and avoiding evil, than in devising and executing that which is good. It is sometimes mere caution or circumspection. Prudence is principally in reference to actions to be done, and due means, order, season and method of doing or not doing.

Discretion:

Source of: 1 Ch 22:12; Pr 1:1–4; 8:12

Persons endowed with: 2 Ch 2:12; Da 2:14 (cf. Pr 26:16)

Benefits of: Pr 2:11; 19:11

Exhortation concerning: Pr 3:21; 5:2

Lack of: Pr 11:22

In Christian women’s dress: 1Ti 2:9

Discernment (Discretion = ESV, CSB, RSV, NLT)(02942)(teem) is literally taste, and so figuratively describes the faculty which discriminates and selects what is suitable for a given occasion. Baker adds it is "An Aramaic masculine noun meaning taste, judgment, command, flavor. Belshazzar held a great feast and tasted wine from the consecrated vessels of God’s Temple (Dan. 5:2). When used figuratively, the word has the meaning of judgment or discretion, such as Daniel’s counsel and wisdom to Nebuchadnezzar’s chief guard (Da. 2:14). This word is also used in relaying a command of God, such as the rebuilding of the Temple (Ezra 6:14), or of a person, as in the decree to worship the golden image of Nebuchadnezzar (Da 3:10)." (Complete Word Study Dictionary- Old Testament)

Lxx translates with gnome = describes the mind as the instrument of knowing and then a "way of thinking" (BDAG)

Teem - 29x in 27v in NAS - Ezra 4:8f, 17, 19, 21; 5:3, 5, 9, 13, 17; 6:1, 3, 8, 11f, 14; 7:13, 21, 23; Dan 2:14; 3:10, 12, 29; 4:6; 5:2; 6:2, 26. NAS translates as accountable(1), command(1), commanded*(1), commander*(3), decree(18), discernment(1), disregarded*(1), orders(1), report(1), tasted(1).

Bob Utley- Many times in Daniel the author uses Hendiadys, where two words are given, but express the same idea:

Dan. 2:6, "gifts and a reward"
Dan. 2:12, "indignant and very furious"
Dan. 2:14, "with discretion and discernment"
Dan. 2:23, "wisdom and power"
Dan. 3:13, "rage and anger"
Dan. 4:2, "signs and wonders"
Dan. 5:11, "illumination, insight, and wisdom"
Dan. 5:18, "sovereignty, grandeur, glory, and majesty"
Dan. 5:19, "feared and troubled"
also the last four paralleled phrases of Dan. 2:19

Daniel 2:15 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.

KJV He answered and said to Arioch the king's captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel.

NET He inquired of Arioch the king's deputy, "Why is the decree from the king so urgent?" Then Arioch informed Daniel about the matter.

NLT He asked Arioch, "Why has the king issued such a harsh decree?" So Arioch told him all that had happened.

ESV He declared to Arioch, the king's captain, "Why is the decree of the king so urgent?" Then Arioch made the matter known to Daniel.

Da 2:9
Daniel Resources - Multiple Sermons and Commentaries

DANIEL'S REMARKABLE FAITH

Then Arioch - Note that this was to be a "date" with an executioner, not a time for conversation. That Arioch would respect Daniel's query and take time to inform this one who was condemned to death speaks of Arioch's regard which in turn takes us back to Da 1:9 (cp Joseph Ge 39:21-23) and the good hand of the Lord upon this young man who had chosen the uncompromising path (Da 1:8, cp Ezra 7:9-10).

Campbell observes that Daniel "showed wisdom and discretion (Da 2:14-15). When under such conditions he might have said unwise and inappropriate things, he had the grace to guard his speech and inquire discreetly as to why the king's decree was so harsh." (Daniel: God's Man in a Secular Society - borrow same book different title Daniel, decoder of dreams)

Urgent (severe) (hasap) is an Aramaic verb used only here and in Da 3:22 where it describes "the king’s command (as) urgent."

Leon Wood - Whatever the reason, Arioch now took time to inform them. For this he must be commended, for many rough men would have cared little whether their intended victims knew the reasons for their being killed or not. (Commentary on Daniel- Leon Wood borrow his related book Daniel : Bible study commentary)

Daniel 2:16 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.

KJV Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.

NET So Daniel went in and requested the king to grant him time, that he might disclose the interpretation to the king.

NLT Daniel went at once to see the king and requested more time to tell the king what the dream meant.

ESV And Daniel went in and requested the king to appoint him a time, that he might show the interpretation to the king.

Requested - Da 2:9, 10, 11 , 1:18,19
Daniel Resources - Multiple Sermons and Commentaries

Related Passages:

1 Kings 8:50 and forgive Your people who have sinned against You and all their transgressions which they have transgressed against You, and make them objects of compassion before those who have taken them captive, that they may have compassion on them

Proverbs 29:25 The fear of man brings a snare, But he who trusts in the LORD will be exalted.

BOLD REQUEST
FOR STAY OF EXECUTION

So Daniel went in - How is this possible? He wasn't even called in the first gathering of wise men. And yet here he enters the king's presence, the very one who had just angrily ordered his death! Is this not another manifestation of the good hand of the LORD upon His choice vessel of honor (2Ti 2:21) granting him favor and compassion in the sight of his conquering captors? (cp Da 1:9, cp Solomon's prayer 1Ki 8:50 "make them [Daniel and the boys in this case!] objects of compassion before those who have taken them captive [In this case it was Nebuchadnezzar!], that they may have compassion on them" -- 300 years before Daniel 2!

🙏 THOUGHT - Have you ever considered that prayers you make now might be answered long after you leave this earth? Clearly prayer transcends time and enters into eternity in a way we cannot fully understand! [cp Rev 8:3-4] Does this truth not motivate us to be more faithful in our prayer life during our short time on earth?!)

As Pr 29:25 attests the best "antidote" for the snare brought by the fear of man is trust in Yahweh (such trust includes reverential awe - fear of God - Indeed it is a axiom that if fear God, you have no need to fear man!)

Donald Campbell says that in addition to demonstrating discretion and discernment Daniel "demonstrated great boldness (Ed: "the righteous are bold as a lion." - Pr 28:1) and faith (Da 2:16). He was able to persuade Arioch, captain of the king's guard, to get him an audience with the king during which Daniel asked for a delay in execution and promised in time to tell the king what be wanted to know-the dream and its meaning. What audacity or what faith! Which is it? If Daniel failed to produce what he promised, who can imagine his fate?" Sir Wilfred Grenfell also demonstrated a robust faith in a time of crisis. In the course of his work as a medical missionary in Labrador, he set out on a sick call with his dog team. Traveling over the frozen water of an ocean bay, he found himself isolated with his team on an island of ice that as drifting out to sea. Mercifully putting his dogs to death, made a coat for himself out of the hides, hoisted a distress flag-and then lay down and slept! After he was rescued, someone asked him how he could sleep under such frightening conditions. He answered, "There was nothing to fear. I had done all I could. Certainly I had done all that was humanly possible. The rest lay in God's hands. What, then, was there to be afraid of ?" (BORROW They Met At Philippi- Carroll E. Simcox [New York: Oxford University Press, 1958], 155ff). (Daniel, decoder of dreams)

Thus clearly Daniel's "regal request" demonstrated boldness as well as faith. While his actions could have been based on the truth of Da 1:17 ("Daniel even understood all kinds of visions and dreams"), we are not told that Daniel was actually aware of this supernatural gift at this time. In any even, his actions demonstrate faith in his God. To be sure faith is an "action verb", for when you truly know and believe what Jehovah alone is the LORD and there is no other (Isa 45:5), then you are prepared to display strength and take action (Da 11:32b).

Gleason Archer - Interestingly, Daniel asks the king for time to seek an interpretation for the dream (Da 2:16), when previously the king accused the wise men of stall tactics (Da 2:8). Daniel is most persuasive with the king, but we are given no details as to the exchange between Daniel and Nebuchadnezzar. We can only assume that Daniel’s request for a stay of execution of the wise men is granted because he assures the king that “his God, Yahweh, could reveal the dream and its interpretation to him within a reasonable interval” (Miller, 85). Clearly, God continues to bestow favor on the Hebrew captive Daniel in his encounters with his Babylonian overlords (cf. Seow, 40) (Ed: See Da 1:9 and compare with another "captive" Joseph - Ge 39:3-4, 21, 23, 41:39). As a wise man Daniel has great power (Pr 24:5a), and thus he is able to appease the king’s wrath (Pr 16:14). (Expositor's Bible)

Tony Garland comments on why Daniel went in (a dangerous thing to do without an invitation from an oriental king) - Being familiar with the Scriptural example of Joseph in Egypt and his God-given gift of interpreting dreams before Pharaoh (Ge 40:8; 41:15-16), Daniel may have been prompted by the Spirit to recognize this was a similar opportunity if he would but walk in confidence. (Leupold, Exposition of Daniel adds) "At the root of it all must have been the prompting of God’s Spirit, with whose gifts Daniel was so richly endowed. God’s Spirit it was that emboldened Daniel to think and to know that he had been ordained of God for an emergency such as this.” (Daniel Defended) (Bolding added)

Daniel was prophet and
was clearly moved by the Spirit.

I agree with Garland and Leupold that the Holy Spirit was active in Daniel's life at this time of great crisis (not to mention that He was undoubtedly involved in all the life of this godly man - See Walvoord's Part 2: The Work of the Holy Spirit in the Old Testament and Part 3: The Work of the Holy Spirit in the Old Testament). While there is not a single mention of the Holy Spirit in Daniel, it is abundantly clear that God's Spirit is surely effecting and impacting the demeanor of this righteous man, in Da 2:14,15 and Da 2:16, enabling him to speak boldly. This presumption is supported by Paul's teaching that the first indication of a person being filled with the Spirit (Eph 5:18) is that they speak (speaking is the first word in Greek in Eph 5:19). In Acts 2:4 Peter, who denied Jesus three times (Mt 26:75), is filled with the Spirit and boldly proclaims Jesus (cf his accusation in Acts 2:36 to the Jewish audience of "this Jesus whom you crucified" - see Acts 2:14-40 where the result was 3000 souls saved Acts 2:41). In Acts 4:31-40 we see that after praying the saints were "all filled with the Holy Spirit and began to SPEAK the Word of God in BOLDNESS." Finally, in Second Peter we read that "no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God." (2Pe 1:21) Daniel was prophet and was clearly moved by the Spirit.

Other Scriptures attest to the fact that it was no small thing to obtain an audience with an oriental king (Esther 4:11, 16, 5:1, 2, 3, cp Esther 8:1, 2, 3, 4). It's amazing how one individual "sold out" wholly to God and His purposes, can be used in such strategic ways that in turn affect countless numbers of individuals (true of both Daniel and Esther!).

Herodotus informs us, that ever since the reign of Deioces, king of Media (Ed: The kingdom that followed Babylon), for the security of the king's person, it was enacted that no one should be admitted into his presence; but that if any one had business with him, he should transact it through the medium of his ministers.

Requested of the king - Recall that when we last saw the king (Da 2:12), Nebuchadnezzar was enraged to put it mildly. And so this easy entree and subsequent request reminds one of the wise saying by Solomon that "A gentle answer turns away wrath, but a harsh word stirs up anger." (Pr 15:1) and " When a man’s ways are pleasing to the LORD, He makes even his enemies to be at peace with him." (Pr 16:7)

In order that (term of purpose/result) - This is a clear term of purpose which answers the question as why Daniel requested additional time from Nebuchadnezzar. Of course the straightforward answer is in order that he might declare the interpretation. Daniel was not asking for time simply to delay his execution. He was asking for time because he intended to return with an answer. That is striking because at this point Daniel did not yet know the dream or its interpretation! The mystery will not be revealed until Da 2:19.

He might declare (chavah - make known, disclose) the interpretation - This is the confident language of one who is living by faith in the Most High God, not by sight (1Co 5:7). Surely Daniel was aware of the story of how God had shown favor and ability to interpret dreams to Joseph who like Daniel was also a captive under the prevailing pagan world leader Pharaoh (Ge 39:2, 4, 41) But note that Daniel speaks only of interpretation of the dream, not the description of the dream. Presumably the fact that he did not state "you must first tell me the dream" but stated directly and confidently he could interpret the dream if he was given time (and as it turns out the time he asked for was time needed to call a prayer meeting).

Dwight Pentecost regarding Daniel's response to this crisis - Now this reveals a lot about Daniel’s confidence, his knowledge of God, that God would hear the petition, that God can deliver those who trust Him from these awesome circumstances, that the knowledge of the future belongs to God, that God does reveal Himself and His plans and His purposes to men. See all those things are inherent in Daniel’s approach to God. (Class Notes on Daniel, Dallas Theological Seminary.)

Gleason Archer - "The stage was now set to show the reality, wisdom, and power of the one true God-Yahweh-as over against the inarticulate and impotent imaginary gods the magicians worshiped. It is the same general theme that dominates the remainder of the book and serves to remind the Hebrew nation that despite their own failure, collapse, and banishment into exile, the God of Israel remains as omnipotent as he ever was in the days of Moses and that his covenantal love remains as steadfast toward the seed of Abraham as it ever had been." (Expositor's Bible)

Tony Garland on why the king heard Daniel -

There are a number of reasons why the king acceded to Daniel’s petition.

First, Daniel did not challenge the king’s request as being impossible. He knew, by faith, his God could provide the information if it were according to His inscrutable will to save Daniel and his companions. (“Daniel is able to obtain a grace period from the king precisely for the reason that the Chaldeans were not: he does not challenge the king’s insistence that his wise men must recount to him his dream itself before explaining its meaning.”—Steinmann, Daniel, Dan. 2:16.)

Second, Daniel did not engage in stalling tactics like the other wise men. Instead, he seems to have requested only a single day (and perhaps only one night) in order to provide the dream and its interpretation. (“Although the king would not give his advisors more time, he granted Daniel’s request. The reason for this is that the king was already convinced of the Chaldeans’ duplicity, because they had sought the substance of the dream before they would interpret it. Daniel made no such stipulation in his petition … ”—Charles Lee Feinberg, A Commentary on Daniel: The Kingdom of the Lord; “It is possible that Daniel’s calm assurance that his God was able to help him somehow impressed the king that here was honesty and integrity quite in contrast to his fawning, older counselors.”—Walvoord, Daniel: The Key to Prophetic Revelation, Dan. 2:16.)

Third, the king may have recalled Daniel’s superiority over the other wise men at his earlier interview at the end of his three years of training (Dan. 1:18-20). (“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.”—Gill, Exposition of the Old and New Testaments, Dan. 2:26.)

Fourth, if Daniel, his companions, and all the wise men were destroyed, then the king would lose all hope of obtaining an interpretation of his dream. (“the king was so much troubled with the dream, that he was so anxious to know its signification, and that he saw so clearly that if the decree was executed, involving Daniel and his friends, ‘all’ hope of recalling and understanding it would be lost, that he was ready to grasp at ‘any’ hope, however slender, of being made acquainted with the meaning of the vision.”—Barnes, Notes on the Bible, Dan. 2:1.(Daniel 2 Commentary) “Nebuchadnezzar knew that killing all the wise men would not bring him any closer to the one thing he really wanted, and that was to have his dream interpreted.”—Benware, Daniel’s Prophecy of Things to Come, Dan. 2:16.) Whatever the case may be, we can assume the king was subject to the providence of God. ( “But chiefly this subsiding of his wrath, and his indulging Daniel in his request, were owing to the overruling providence of God.”—Gill, Exposition of the Old and New Testaments, Dan. 2:26) (Daniel Defended)

Related Resource:

The Providence of God

Daniel 2:17 Then Daniel went to his house and informed his friends, Hananiah, Mishael and Azariah, about the matter,

KJV Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:

NET Then Daniel went to his home and informed his friends Hananiah, Mishael, and Azariah of the matter.

NLT Then Daniel went home and told his friends Hananiah, Mishael, and Azariah what had happened.

ESV Then Daniel went to his house and made the matter known to Hananiah, Mishael, and Azariah, his companions,

friends - Da 1:7,11 3:12
Daniel Resources - Multiple Sermons and Commentaries

DON'T PANIC…CALL A PRAYER MEETING
WITH KINDRED SPIRITS

Then (see then) Daniel went to his house and informed his friends, Hananiah, Mishael and Azariah, about the matter, - When you see a THEN remember it often marks progression in a narrative and is especially valuable in accurately interpreing prophetic passages. Note the sequence - Daniel did not go back and consult the "magic" books of Babylon, but to call a prayer meeting to consult the Most High God of the Universe! Daniel 1:17 tells us he had been granted a special gift of understanding "all kinds of visions and dreams". And yet even with this gift, he still makes the wise choice to humble himself before the Giver of every good thing bestowed and every perfect gift (Jas 1:17) and seek His face in prayer.

"God is to be trusted when His providences
seem to run contrary to His promises."
--Thomas Watson

Daniel 2:18 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

KJV That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon.

NET He asked them to pray for mercy from the God of heaven concerning this mystery so that he and his friends would not be destroyed along with the rest of the wise men of Babylon.

NLT He urged them to ask the God of heaven to show them his mercy by telling them the secret, so they would not be executed along with the other wise men of Babylon.

ESV and told them to seek mercy from the God of heaven concerning this mystery, so that Daniel and his companions might not be destroyed with the rest of the wise men of Babylon.

they might: Da 3:17 1Sa 17:37 Esther 4:15, 16, 17 Ps 50:15 91:15 Pr 3:5,6 Isa 37:4 Jer 33:3 Mt 18:12,19 Ac 4:24-31 12:4 Ro 15:30 2Ti 4:17,18
from the God of heaven - Ge 18:28 Mal 3:18 2Pe 2:9
Daniel Resources - Multiple Sermons and Commentaries

Related Passages:

Daniel 1:17 As for these four youths, God gave them knowledge and intelligence in every branch of literature and wisdom; Daniel even understood all kinds of visions and dreams.

Isaiah 66:2 “For My hand made all these things, Thus all these things came into being,” declares the LORD. “But to this one I will look, To him who is humble and contrite of spirit, and who trembles at My word.

Psalm 34:15 The eyes of the LORD are toward the righteous And His ears are open to their cry.

CRISIS TIME?
DON'T PANIC! PRAY!

Prayer is always more effective than panic!

So that - Explains the purpose of their meeting. As an aside, always pause to ponder these strategic terms of purpose or result like so that, in order that, that, as a result. (In the NASB, you will have over 750 opportunities to practice this discipline of interrogating terms of purpose or result)

They might request compassion from the God of heaven concerning this mystery (raz) , so that (another term of purpose or result) Daniel and his friends would not be destroyed with the rest of the wise men of Babylon - Daniel has obtained time from Nebuchadnezzar (Da 2:16), but notice what he does with that time. He does not retreat to his books, consult Babylonian astrologers, or attempt to reason out the king's dream. He goes home, informs Hananiah, Mishael, and Azariah, and calls them to prayer (Da 2:17–18). Daniel knew that what human wisdom could never discover, God could reveal. This provides a striking contrast with the Chaldeans. They had complained that the gods did not dwell with mortal flesh (Da 2:11). Daniel does not complain about God's distance. He prays to Him!

This is one of Scripture's beautiful examples of corporate intercession in a crisis. Daniel shared the problem with men who shared his faith. These are the same four men who had stood together in Da 1. Now they pray together in Da 2. There is a practical lesson here: When the burden is too heavy to carry alone, share it with believers who will help carry it to God.

John Whitcomb rightly points out that "This passage provides for us the key to Daniel's entire career as an instrument of the true God of Israel. He knew the supreme importance of believing prayer, preferably with other believers (v. 23, "what we requested of thee"). (Daniel- Everyman's Bible Commentary - Page 42)

Might request - They did not know Mt 7:7 but they practiced it - Ask, seek, knock! One wonders what would have happened if they had not asked (cp James 4:2-3)? Notice that this is the first recorded "prayer meeting" in the Bible. Praying together is powerful and sadly seldom practiced in most American churches. Spurgeon explained that his power in the pulpit came from saints in a lower room (boiler room) interceding with God in heaven!

And in the book of Acts we see the saints praying together lifting "their voices to God with one accord and said, “O Lord, it is Thou who DIDST MAKE THE HEAVEN AND THE EARTH AND THE SEA, AND ALL THAT IS IN THEM… And now, Lord, take note of their threats, and grant that Thy bond-servants may speak Thy word with all confidence." (Acts 4:24-30). At the end of their prayer offered "with one accord" we see God's answer - "And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit, and [began] to speak the word of God with boldness (Ed: notice how filling with the Spirit energizes bold speech!)." (Acts 4:31) In a similar manner, God's answer to the Hebrew's prayer (which was also surely offered with one accord) was to reveal to Daniel God's plan for the ages, an outline of the history of the world! Little wonder that Daniel was filled with awe and adulation for the God of heaven Who revealed His plan on earth to his humble servant in exile!

🙏 THOUGHT - Amazing grace indeed! What an amazing God we serve! May God's Spirit raise up prayer meetings like those in Daniel 2 and Acts 4, uniting our hearts in one accord while we still have time to cry out for revival in America! May Spirit filled men and women sense the urgency of these dark times and cry out "Our souls cleave to the dust. Revive us according to Thy Word." Amen (Ps 119:25). Can I humbly ask - where are the pastors who are calling their flocks to cry out for revival? Where are the solemn asemblies (Joel 2:15)? As an aside, it is worth noting that the phrase with one accord is the single Greek word homothumadon which literally means one and the same mind and purpose. It is striking and doubtless no coincidence that homothumadon is used almost exclusively in the book of Acts (Acts 1:14, 2:1, 2:46, 4:24, 5:12, 7:57, 8:6, 12:20, 15:25, 18:12, 19:29), before the church was divided into many denominations.

Gleason Archer - Daniel and his friends know that Yahweh is a God of compassion (Ex 34:6), and they know from the accounts of Joseph’s experience in Egypt that God alone reveals the meanings of dreams (Ge 40:8; 41:16). Thus they have good cause to believe in the power of urgent petition in prayer to God. (Expositor's Bible)

David Jeremiah - Daniel and his friends petitioned God to spare them from the king’s deadly decree. The Babylonian wise men sought the answer in the stars; Daniel and his friends sought mercies from “the God of heaven.” One author has written that “this designation for God . . . was particularly significant when used in a country foreign to Israel, for it carried the thought that God was over the sun, moon, and stars, which were worshiped by the pagans.”[14] The best the astrologers could do was get to the stars, but Daniel knew the God who made the stars—the God in Whom is hidden all the treasures of wisdom and knowledge (Col 2:3). While the wise men of Babylon were shaking in their boots, here were four young Jewish men on their knees before God! Daniel and his friends were certain that if they didn’t lift up their voices in prayer, soon they might not have voices to lift up. That night God revealed to Daniel not only the dream but also its interpretation (Daniel 2:19). More than one scholar has suggested that God let Daniel dream the same dream Nebuchadnezzar had dreamed!

Life Application Study Bible - Page 131 - When the king gave Daniel time to find the answer, Daniel found his three friends and they prayed. When you find yourself in a tight spot, share your needs with trusted friends who also believe in God's power. Prayer is more effective than panic. Panic confirms your hopelessness; prayer confirms your hope in God. Daniel's trust in God saved not only himself but also his three friends and all the other wise men of Babylon.

Request compassion - Note Daniel does not demand revelation from God. He asks for compassion. Daniel had requested the king of Babylon for time and here he and his friends requests the King of heaven for compassion, one of the great characteristics of our God, Who manifests boundless mercy, pity, and love toward His undeserving people. One cannot help but note also the striking contrast of the mercies of God contrasted with the merciless tyrannical decree of death for all the wise men. The wise men could not communicate with their gods, but Daniel and his friends knew they could get in touch with the living God and so they did not panic but instead prayed. A good pattern for saints of all ages to follow. Panic time should be prayer time. Wouldn't you love to have been at this little prayer meeting? Beloved, when you are praying for your life you are really praying with passion and power! (cp the prayer meeting in Acts 12:1-7)

Daniel recognizes that neither he nor his friends deserve the answer. They need mercy. This reveals Daniel's humility. He possesses God-given wisdom (Da 1:17), yet he does not presume that God owes him anything. Daniel's confidence in God did not produce presumption before God.

J Vernon McGee adds "That they would desire mercies" reveals the basis of their prayers. God does not answer prayer because of the worth or the effort or the character or the works of the one who is praying. All prayer must rest upon His mercy. To pray today in Jesus' name simply means that we come to God, not on our merit, but on His merit, looking to Him for mercy." (SEE Thru the Bible Vol. 26: The Prophets - Daniel)

Jon Courson has a pithy comment "Nebuchadnezzar took his problems to bed. Daniel took his to God—and what a difference that makes." (SEE Jon Courson's Application Commentary:)

Note that King Solomon had prayed over 300 years earlier for God to make His chosen people "objects of compassion before those who have taken them captive, that they may have compassion on them" (1Ki 8:50, cp 2Chr 30:9) Could the compassion Daniel and his friends were experiencing in this section be in part an answer to Solomon's ancient prayer? Do we really understand the "timeless" significance of our prayers to the Almighty (cp Rev 5:8, Re 8:3, Re 8:4)? I think not (certainly speaking for myself).

Tony Garland in his comments on Rev 5:8 says "The continual cries of God’s elect throughout history are like the fragrance of incense which rises to God (Ps 141:1, 2). “And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them?” (Lk 18:7). Malachi spoke of a time when incense would be offered to God, not just in the Temple, but across the entire world. Not just by the priests of Israel, but by all the Gentiles. This offering pictures the global prayer which even now ascends from the saints as a memorial to His throne (Mal. 1:11; Acts 10:4). When on our knees we are contributing to the contents of these bowls. “And who can reckon up the volumes and oceans of such entreaties, which remain to this day unanswered? But, not one of them is lost. They are carefully treasured in golden bowls.” (note)

Compassion (Aramaic = Rahamiyn) - Compare the Hebrew cognate (Hebrew = racham) used 42 times in the OT and most refer to God's mercy, compassion, or tender pity and is plural in form and can convey abundant or manifold mercies. See following references (Ge 43:14 Dt 13:17 2Sa 24:14 1Ki 8:50 1Chr 21:13 2Chr 30:9 Neh1:11 9:19, 27, 28, 31 Ps 25:6 40:11 51:1 69:16 77:9 79:8 103:4 106:46 119:77 119:156 145:9 Isa 54:7 63:7,15 Je 16:5 42:12 Da 9:9,18 Ho 2:19 Zech 1:16).

Bob Utley on compassion - Notice again YHWH is in control! These Hebrew youths have no power apart from Him. The Aramaic term (BDB 1113) "compassion" is used only here. Its Hebrew parallel also means "compassion" or "mercy." They both come from the term "womb" denoting a mother's care, love, and protection.

The Psalmist speaks to this episode in Daniel 2 testifying that "He also made them objects of compassion (racham) in the presence of all their captors. (Ps 106:46, cp God's promise to the Jews who remained in Jerusalem after the first deportation [which they refused! Je 43:2!] Jer 42:11, 12)

Comment (Spurgeon): Having the hearts of all men in his hands he produced compassion even in heathen bosoms. Even as he found Joseph friends in Egypt, so did he raise up sympathizers for his captive servants. In our very worst condition our God has ways and means for allaying the severity of our sorrows: he can find us helpers among those who have been our oppressors, and he will do so if we be indeed his people.

This improved feeling towards the Jews through God's influence appears in Da 1:9; as Joseph similarly had his captivity improved by God's favour (Ge 39:21). So Evil Merodach, King of Babylon, treated kindly Jehoiachin, king of Judah (2Ki 25:27). --A. R. Fausset.

Daniel contemporary Jeremiah had this great promise on prayer "Call to Me, and I will answer you, and I will tell you great and mighty (Heb = batsar = to cut off, to fence in, to make inaccessible, like a fortified city; LXX = ischuros) things, which you do not know. (Jer 33:3)

Comment: Note the meaning of "mighty" is inaccessible implying that God is able to reveal that which has formerly been hidden ("inaccessible").

The psalmist records Jehovah's invitation - "Call upon Me in the day of trouble (this was certainly the "day of trouble" for Daniel!); I shall rescue you, and you will honor Me." (Psalm 50:15)

Daniel and friends followed the instructions that centuries later were given by Paul to the saints at Philippi "Be anxious (command, we can fulfill only by jettisoning self-reliance and relying on the Spirit's enabling power) for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus. (Philippians 4:6, Php 4:7)

Daniel was a righteous man (Ezekiel 14:14, 20) and so it is not unexpected that their prayers were "energetic" for "The effective (energeo) prayer of a righteous man can accomplish much." (Jas 5:16)

God of heaven (literally "of heavens" - some Jews believed in 7 heavens; Paul was transported to the "third heaven" 2Cor 12:2 - heaven #1 and heaven #2 are not specifically identified but are probably atmosphere, then stars and planets beyond and finally the abode of God, the third heaven) (This exact phrase in NAS 24x in 23v - Ge 24:3, 7; 2Chr 36:23 = even acknowledged by Cyrus a pagan king!; Ezra 1:2; 5:11, 12; 6:9, 10; 7:12, 21, 23; Neh 1:4, 5; 2:4, 20; Ps 136:26; Da 2:18, 19, 37, 44; Jonah 1:9; Rev 11:13; 16:11) - The Babylonians worshiped the creation and Anu their presumptive "god of heaven" but Daniel's God (and our God) is the only true God of heaven!

The Chaldeans believed the supernatural realm was inaccessible. Daniel knew that the God of heaven hears the prayers of His servants on earth. Babylon had many gods. Daniel had the God.

John Walvoord - The reference to “the God of heaven” or literally “of the heavens” is an obvious contrast to the religious superstitions of the Babylonians who worshiped the starry heaven. Daniel’s God was the God of the heavens, not heaven itself. Abraham first used this term in Genesis 24:7, and it is found frequently later in the Bible (Ezra 1:2; 6:10; 7:12, 21; Ne. 1:5; 2:4; Ps. 136:26). (Daniel 2 Nebuchadnezzar’s Vision Of The Great Image)

Gleason Archer - The name (God of heaven) speaks to God’s transcendence and supremacy over all that is temporal and earthbound. This is why he knows the deep and hidden things and what lies in darkness (Expositor's Bible)

Miller - Yahweh was addressed as “the God of heaven” because the information they needed could only come from heaven, as even the pagan wise men of Babylon acknowledged (cf. Dan 2:10-11)… Daniel also was emphasizing the fact that Yahweh “is the God who is over the heavens, i.e., over the sun, moon and stars which the Babylonians worshiped.” [Young, 65-66] (SEE Daniel: An Exegetical and Theological Exposition - Page 85)

So that (term of purpose/result) Daniel and his friends would not be destroyed with the rest of the wise men of Babylon - Be alert to the phrase So that which always introduces a purpose or result. One purpose of their prayer was for "preservation!"

🙏 THOUGHT - God is always bigger than your biggest problem. And although it is true He is the God of heaven, we need to remember (especially when we are hit by unexpected tragedy, severe testings, afflictions of various kinds, etc) that our God is a heavenly God Who's ear is ever near His beloved children (Ps 34:15, Isa 66:2). Do you believe that? Your answer may be "yes" but the truth becomes reality when "yes" is not just vocalized but put into practice by pleading with Him for mercy. In those crisis times we need to remember the truth about God. And we need to run to Him, and as we run to Him and as we seek Him, we find our answers…

Isaiah 59:1 Behold, the LORD'S hand is not so short that it cannot save; nor is His ear so dull that it cannot hear.

Psalm 139:7 Where can I go from Your Spirit? Or where can I flee from Your presence? 8 If I ascend to heaven, You are there; If I make my bed in Sheol, behold, You are there. 9 If I take the wings of the dawn, If I dwell in the remotest part of the sea, 10 Even there Your hand will lead me, And Your right hand will lay hold of me.

So when (not "if" but "when") the crisis comes remember these great truths about your God of heaven.

It is possible that Daniel was familiar with the Psalms and this Psalm

The LORD is righteous in all His ways, And kind in all His deeds.
The LORD is near to all who call upon Him, To all who call upon Him in truth.
He will fulfill the desire of those who fear Him; He will also hear their cry and will save them.
The LORD keeps all who love Him; But all the wicked, He will destroy. (Ps 145:17-20)

Comment by Tony Garland - Daniel and his companions could have confidence in such a passage because they had already demonstrated their obedience by avoiding defilement during their training (Da 1:8). They had shown themselves to be among those “who fear Him.”

Clough - Now [the book of] Daniel is very, very heavy on sovereignty of God. The book of Daniel would be the Calvinist delight because of its absoluteness on the sovereignty of God. God is the final authority over every event of history. But I want you to notice that along with the sovereignty of God in Daniel is an element that amateur Calvinists always miss and it is the fact that the God of history is dynamic, He interacts with prayer; He is not a fatalistic God because the implication of verse 18 is that if they don’t pray they’re going to die, if they do pray they won’t. In other words, their future destiny does depend upon their response to the situation. If Daniel believed like some amateur Calvinists he would have sat around and said whatever is going to happen is going to happen and done absolutely nothing. But he does do something and he has this big long concerted prayer in response… [Daniel] wants God to personally respond to him. And whatever your belief about sovereignty is, if you’ve gotten to the point in your thinking where now you can’t pray because you keep getting hit with this idea of what’s the use of praying because God knows what I’m going to pray before I pray it so therefore I won’t pray it, if you get stuck in that you’re way off on your Biblical understanding of sovereignty. It’s incorrect and its unbiblical, somewhere along the way you’ve gotten off the track… If Daniel had been interpreted down through the years in fundamentalist circles as a wisdom book, the way it should be interpreted, then we would not have prophecy freaks misusing the contents of God’s prophecies as an excuse to sit around and do nothing, to mope and say the world is getting worse and worse, we can’t do anything so we’ll be spiritual dropouts, we won’t evangelize, we’re not interested in missions, we won’t bother with taking our citizenship responsibilities seriously, etc. Prophecy freaks are basically spiritually dropouts and they are dropouts because they fail to interpret Daniel in its framework. Daniel is a wisdom book. Each chapter in this book deals with a crisis in Daniel’s career and how he meets those particular crises. (Bible Framework)

Effective Biblical prayer is to be consistent (Da 6:6),
persistent (Luke 18:2-8), fervent (Jas. 5:16),

Tony Garland - We will see this demonstrated again in chapter 9 when, in response to one of the most amazing prayers recorded in all of Scripture (Dan. 9:3-21), the angel Gabriel is dispatched to Daniel (Dan. 9:23) to reveal the famous revelation of the Seventy Sevens (Dan. 9:24-27). Even though Daniel knew from Jeremiah the desolations of Jerusalem would be limited to seventy years, he was still motivated to intercede fervently to bring this about. See Daniel 9:2. In chapter 10, a heavenly messenger will be sent to Daniel announcing, “I have come in response to your words” (Da 10:12). The prayers of the saints are not lost—they do not “fall to the ground” unheard. No, they come to the remembrance of God, as incense offerings moving Him to action (Rev. 5:8; 8:3). Within a few years of this night, the entire Jewish race will come under threat in Persia. In response, Mordecai, Esther, and the Jews of Persia fast and pray to obtain deliverance (Est. 4:15-16). Effective Biblical prayer is to be consistent (Da 6:6), persistent (Luke 18:2-8), fervent (Jas. 5:16), and offered by those who practice righteousness (Jas. 5:16). In the midst of stressful situations, those who avail themselves of this powerful tool are promised to find peace in the midst of the storm (Php. 4:6,7). (Daniel Defended)

Mystery (07328)(raz) is a masculine noun which refers to a secret, in the context of Daniel 2 referring “information or omens so enigmatic or baffling that only revelation from God can make it understandable.” Even Nebuchadnezzar recognized that it was the God of heaven Who alone could reveal mysteries (Da 2:47).

A mystery is not something God does not know.
It is something man cannot know unless God reveals it.

Swanson says raz refers to "information or omens so enigmatic or baffling that only revelation from God can make it understandable."

Raz - 9x in 8v - Dan 2:18-19, 27-30, 47; 4:9 - all translated mystery - mysteries(3), mystery(6).

The Septuagint translates raz with the noun musterion which is a truth never previously known, and a truth which human intellect could never discover, but one which has been made known by divine revelation. In Scripture "mystery" is not something that is impossible or difficult to know but is a truth that once was hidden but is now made known by God.

Raz - 9x in 8v - Dan 2:18-19, 27-30, 47; 4:9 (all are translated in Lxx with musterion)

Illustration of Facing your problems with prayer - Some fifty years ago, one bitter January night, the inhabitants of the old town of Sleswick were thrown into the greatest distress and terror. A hostile army was marching down upon them, and new and fearful reports of the conduct of the lawless soldiers were hourly reaching the place.

In one large, spacious cottage dwelt an aged grandmother with her widowed daughter and her grandson. While all hearts quaked with fear, this aged woman passed her time in crying out to God that he would "build a wall of defense round about" them, quoting the words of an ancient hymn.

Her grandson asked why she prayed for a thing so entirely impossible as that God should build a wall about their house, that should hide it; but she explained that her meaning only was that God should protect them.

At midnight the dreaded tramp was heard, an enemy came pouring in at every avenue, filling the houses to overflowing. But, while most fearful sounds were heard on every side, not even a knock came to their door; at which they were greatly surprised. The morning light made the matter clear; for, just beyond the house, the drifted snow had reared such a massive wall that it was impossible to get over it to them.

"There!" said the good woman triumphantly: "do you not see, my son, that God could raise up a wall around us?"

Daniel 2:19 Then the mystery was revealed to Daniel in a night vision. Then Daniel blessed the God of heaven;

KJV Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven.

NET Then in a night vision the mystery was revealed to Daniel. So Daniel praised the God of heaven,

NLT That night the secret was revealed to Daniel in a vision. Then Daniel praised the God of heaven.

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

was revealed: Da 2:22,27, 28, 29 4:9 2Ki 6:8, 9, 10, 11, 12 Ps 25:14 Amos 3:7 1Co 2:9,10
in a night vision: Da 7:7 Nu 12:6 Job 4:13 33:15,16 Mt 2:12,13
Daniel Resources - Multiple Sermons and Commentaries

Related Passages:

Psalms 25:14 The secret of the LORD is for those who fear Him, And He will make them know His covenant.

Amos 3:7 Surely the Lord GOD does nothing Unless He reveals His secret counsel To His servants the prophets.

A SPEEDY REPLY!
FROM PRAYER TO REVELATION

Then - When is "then" (see importance of learning to interrogate then)? Or what is this time phrase associated with? Clearly the answer is that the revelation came when they prayed!

In Deuteronomy 29:29 Moses said “The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law." Here in Daniel 2, Nebuchadnezzar's dream belonged among the secret things until God chose to move it into the category of revealed things.

The mystery was revealed to Daniel in a night vision. Then Daniel blessed the God of heaven - Note the wonderful progression from prayer to God, to answer from God, praise to God and then proclamation of God (Da 2:24,25). Notice that Daniel is the recipient, not the sourcea and this is precisely what Daniel will emphasize before Nebuchadnezzar in Da 2:28, 30. Daniel refused to take credit for what only God could do.

The mystery (raz) was revealed - The mystery (secret or hidden truths) appears in OT only in the Aramaic section of Daniel (= "key word" = Da 2:18, 19, 27, 28, 29, 30, 47; 4:9), where raz (Aramaic) is given the translation of musterion in the Septuagint (LXX). The LXX translates revealed with apokalupto (cf noun which is the "title" of John's Revelation = apokalupsis) which means literally to "take the cover off of or away from" and thus to uncover, lay open, disclose that which had been veiled or covered up.

George Muller once made a statement that could well be applied to Daniel in this circumstance

"If our circumstances find us in God,
we shall find God in our circumstances."

Mystery (raz; LXX - musterion) - as noted above mystery (raz) refers to a previously hidden truth now divinely revealed. The secret counsels of God (Dt 29:29) remain hidden from the ungodly (to them they are a true "mystery" as the word is commonly used in English) but when these truths are revealed to the godly, they are understood by them. The mystery is not in the fact that the truths are difficult to interpret, but that they are impossible to interpret until their meaning is supernaturally revealed at which time the truth becomes plain. Mysteries in the Scripture fall into two categories. Some have already been revealed, and among these are the incarnation of Christ and the salvation of sinners. Others are yet to be seen, such as the general resurrection, the coming Antichrist, and the evil of the last day. It is comforting to realize that all the mysteries which bear on our salvation are already revealed to readers of Scripture and that the Most High God is in control of all of them.

In a night vision - Literally in the darkness of night, the God Who “knows what is in the darkness” brought the hidden thing into the light. Not a dream but a supernatural, nocturnal revelation. A vision represents a visual (or it could be auditory) event that reveals some truth which is otherwise unknown (See note).

DANIEL'S
FIRST REACTION!

Then (see then) - Then what? Then he expresses his gratitude. The context suggests this is his immediate response (Oh, how I need to learn from Daniel). He did not run to Arioch but to God. Daniel seems to always maintain a proper divine perspective. In fact in the following passages we see this takes the form of a hymn of praise and adoration.

David Guzik makes an interesting statement - Our level of faith is often indicated by how long it takes us to start praising God. If we won’t praise Him until the answer is in hand, then we don’t have much faith. Greater faith is able to praise God when the promise is given and received. (Daniel 2 Commentary)

Daniel blessed - (cp Ps 113:1,2, Ps 103:1,2, cp He 13:15) (barik) conveys the idea of offering worship and praise while on one’s knees. Barik in this context means to give honor to or to speak good of. Thus we see Daniel speak many good words about God, specifically declaring 7 things that give Him the glory. The important point is that Daniel first gave credit to the One to Whom all credit (glory) belongs.

🙏 THOUGHT - Do we receive answers to prayer and get so excited over the answer that we forget to thank the Giver? Are we like the one cleansed leper who returned to give thanks to Jesus or like the 9 who never returned? (Lk 17:12-19)

Dwight Pentecost - You will notice Daniel’s initial response is theological. Because you might have expected Daniel to say, God, thank you for saving my neck, I’m not going to be torn limb from limb. That was not his response. He exalts and magnifies God because of who God is and the kind of God He is. (Ibid)

As Tony Garland notes the reaction of the group to praise God after being delivered this "fiery trial" "demonstrates one of the reasons why God allows trials: they strengthen our faith while providing a deeper reservoir of worshipful praise out of the depths from which He rescues us… Daniel’s view of God differs from much worship one hears in Christian media and churches nowadays. The common fare today is man-centered worship. It is “all about me” and “what God did for me.” As we’ll see in the next verse, Daniel’s worship is God-centered. He extols the greatness of God’s attributes and God’s qualities. Of course we are blessed and thankful when we receive benefits from His hand, but mature worship seeks His face, not His hand!

Daniel 2:20 Daniel said, "Let the Name of God be blessed forever and ever, for wisdom and power belong to Him.

KJV Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his:

NET saying, "Let the name of God be praised forever and ever, for wisdom and power belong to him.

NLT He said, "Praise the name of God forever and ever, for he has all wisdom and power.

ESV Daniel answered and said: "Blessed be the name of God forever and ever, to whom belong wisdom and might.

Blessed: Ge 14:20 1Ki 8:56 1Ch 29:10,20 2Ch 20:21 Ps 41:13 50:23 Ps 72:18,19 103:1,2 113:2 115:18 145:1,2
for wisdom: Da 2:21, 22, 23 1Ch 29:11,12 Job 12:13,16, 17, 18, 19, 20, 21, 22 Ps 62:11 147:5 Pr 8:14 Jer 32:19 Mt 6:13 Jude 1:24 Rev 5:12
Daniel Resources - Multiple Sermons and Commentaries

BLESS FOREVER THE
WISE AND MIGHTY GOD

Daniel said, "Let the Name of God be blessed forever and ever, for wisdom and power belong to Him - Daniel's first recorded words after receiving the revelation are not directed to Arioch or Nebuchadnezzar, but to God. The death decree is still hanging over his head, yet before Daniel rushes to save his life, he pauses to praise the One Who has answered his prayer. This is significant. Daniel had urgently sought God when he needed something (Da 2:17–18), and he did not forget God when he received it (Da 2:19). Daniel turned his petition into praise, a great pattern for all saints to emulate.

The Name - God's Name speaks of all He is. In short the Name represents the Person! It represents His self-revelation, an expression of His revealed character (see on site studies on His various Names which show different facets of His character - Name of the LORD is a Strong Tower: Summary) In short, the Name of God includes many names, each of which indicates a vital truth concerning Him. To study these Names is to grow in knowledge and understanding of God (see Name of the LORD is a Strong Tower: Why Should You Study It?).

W. H. Griffith Thomas discusses the importance of the Name of God in his paper on John's Gospel writing that…

The sphere in which life becomes ours and is enjoyed by us is found in the words in His name (Jn 1:12, 2:23, 20:31). The word name is characteristic of John, and the two prepositions (eis and en) in connection with it are also among the features of this Gospel. The name stands in Holy Scripture for the nature or revealed character of God, and not a mere label or title. It is found very frequently in the Old Testament as synonymous with God Himself in relation to man. It is found very frequently in the Old Testament as synonymous with God Himself in relation to man; for example: “The name of the Lord is a strong tower” (Pr 18:10). “In the name of the Lord will I destroy them” (Ps 118:10); and: “Shall the enemy blaspheme thy name?” (Ps 74:10).

In the New Testament the same usage is perfectly clear. For example: “In the name of Jesus” (Php 2:10), “Baptizing them into the name” (Mt 28:19, Lk 24:47). In the fourth Gospel we have “Into the name” (eis) as the object of faith (Jn 1:12; 2:23; 3:18, cp Ac 3:16). Then we have “In the name of the Father” (Jn 5:43 ; 10:25), referring to the divine authority and power with which our Lord came. The same phrase occurs no less than nine times in chapters fourteen through seventeen . Then our Lord is said to have manifested and made known His Father’s name to the disciples (Jn 17:6, 26). These passages clearly show the importance and significance of the name as standing for the revealed character and will of God in Christ. Thus, to have life in His name (Jn 20:31) is to have it in union with what we know of Him and of His manifested character and revealed will. Life is thus “in Christ” and not outside or apart from Him. (The Purpose of the Fourth Gospel - Pt1 - W. H. Griffith Thomas - Bibliotheca Sacra Vol 125:499, Page 262, July, 1968)

J C Ryle says "By the "name of God" we mean all those attributes through which He is revealed to us—His power, wisdom, holiness, justice, mercy and truth. By asking that they may be “hallowed,” we mean that they may be made known and glorified. The glory of God is the first thing that God’s children should desire. It is the object of one of our Lord’s own prayers: “Father, glorify (aorist imperative) Your Name!” (John 12:28). It is the purpose for which the world was created; it is the end for which the saints are called and convened: it is the chief thing we should seek—“that in all things God may be praised (glorified through Jesus Christ)” (1Pe 4:11).

Blessed (praised) - cp Ps 113:2 - "Blessed be the name of the LORD From this time forth and forever." (cp Ps 41:13, 106:48, 1Chr 16:36, 29:10-13) Isn't it an amazing paradox that saints who have themselves received the priceless blessing of redemption from sin can actually return blessings to the Holy One! O the great mysteries of God's grace!

Forever and ever (alam related to Hebrew olam = eternal, everlasting) - While the pagans used alam to greet their king (Da 2:4; 3:9; 5:10), that he might "live forever," Daniel uses alam to ascribe eternal blessing to the King of kings, an activity in which all God's saints will participate forever and ever. Amen (Rev 5:12-13, Rev 7:12)

For (term of explanation) - Daniel now explains why God is worthy of his praise.

Wisdom (hokmah) and power belong to Him (cp Job 12:13) - What a contrast God's wisdom is with the "best" wisdom of men (the Babylonian "wise" men!). Not only does God possess wisdom to order the world, but He alone possesses the power to bring about His purposes and plans. It follows that if we lack wisdom in a given situation, we should seek the All Wise God for James declares "if any of you lacks wisdom, let him ask of God, Who gives to all generously and without reproach, and it will be given to him. (Jas 1:5, but he must ask in faith, something Daniel and the boys obviously possessed! = Jas 1:6, cp Heb 11:6)

Thomas Constable has an excellent observation - Daniel mentioned God's wisdom and power at the beginning and the end of his praise (Daniel 2:20; Daniel 2:23), and he illustrated both characteristics in between. This entire book clearly reveals God's wisdom and power. Evidence of His power is His control of events; He changes times and seasons. In other words, He determines when in history events will happen and how long each process or phase of history will last. The second evidence of God's power is that He controls the destiny of nations; He sets up kings and deposes them. Daniel identified two evidences of God's wisdom. First, He gives wisdom to the wise; He is the source of all wisdom. Second, He reveals things that would be unknown to humans otherwise. He can do this because He knows what is unknown to people, and the light of knowledge dwells with Him. (Daniel 2 Commentary)

Wisdom (02452)(hokmah related to the Hebrew noun hokmah) speaks of knowledge and the capacity for proper decision-making. It is found 9x in 7v - Ezra 7:25; Dan 2:20-21, 23, 30; 5:11, 14. Webster (1828) defines wisdom as "The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them." Knowledge is good, but simply knowing something does not guarantee it will be put to wise use! We need wisdom from God (James 1:5) coupled with knowledge of God for an optimum outcome!

Daniel 2:21 "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.

KJV And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:

NET He changes times and seasons, deposing some kings and establishing others. He gives wisdom to the wise; he imparts knowledge to those with understanding;

NLT He controls the course of world events; he removes kings and sets up other kings. He gives wisdom to the wise and knowledge to the scholars.

ESV He changes times and seasons; he removes kings and sets up kings; he gives wisdom to the wise and knowledge to those who have understanding;

New Jerusalem Bible - It is he who controls the procession of times and seasons, who makes and unmakes kings, who confers wisdom on the wise, and knowledge on those with discernment,

He changes: Da 2:9 Da 7:25 Da 11:6 1Ch 29:30 Es 1:13 Job 34:24-29 Ps 31:14,15 Ec 3:1-8 Jer 27:5-7
He removes: Da 4:17,32 1Sa 2:7,8 Job 12:18 Ps 75:5,6 Ps 113:7,8 Pr 8:15,16 Lk 1:51,52 Ac 13:21,22 Rev 19:16
He gives: Ex 31:3,6 1Ki 3:12,28 4:29 10:24 1Ch 22:12 2Ch 1:10, 11, 12 Pr 2:6,7 Lk 21:15 1Co 1:30 Jas 1:5,17 3:15-17
Daniel Resources - Multiple Sermons and Commentaries

Related Passages:

Psalm 31:15 My times are in Your hand; Deliver me from the hand of my enemies and from those who persecute me.

Acts 17:26 and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation,

Acts 1:7 He said to them, “It is not for you to know times or epochs which the Father has fixed by His own authority;

Psalm 75:6-7 For not from the east, nor from the west, Nor from the desert comes exaltation; 7 But God is the Judge; He puts down one and exalts another.

THE GOD WHO CONTROLS
HISTORY'S "CLOCK"

He Who changes the times (iddan; LXX - kairos) and epochs (e.g., Da 7:12) - The flow of human history is not ultimately determined by earthly rulers, military power, political movements, or chance, but by the omnipotent and sovereign hand of God. History is truly “His Story.” God controls its course, sometimes by His active intervention and at other times by His permissive will, yet always in such a way that history moves toward the goal He has ordained. The Aramaic `iddan (“times”; LXX - kairos) speaks of a time, season, or appointed period. Thus Daniel is not merely saying that God observes changing times. He is the One Who sovereignly governs them. Nations have their appointed seasons, kingdoms their allotted duration, and rulers their appointed tenure. This truth is dramatically illustrated by the dream Daniel is about to interpret. Babylon's time or season will end and another kingdom will arise (Da 2:39). Other kingdoms will follow until the climactic moment when “the God of heaven will set up a kingdom which will never be destroyed.” (Da 2:44)

God is behind the scenes
and controls the scenes He is behind.

Delitzsch says times and epochs are "more exactly seasons and times - The meaning is, History does not move with the regularity of a clock: the order of things established at a given time is not necessarily permanent; it frequently happens that kings are overthrown and a new régime is established."

The hands of history's clock move
according to the purposes of the God Who holds the clock.

The most notable use of iddan is in Daniel 7:25 - 'He (little horn) will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time." Each use so time is translated in the Septuagint with kairos which refers to a season or fixed period of time during which something occurs. It is interesting that kairos is also to translate the parallel phrase "time, times and half a time" in Revelation 12:14, a phrase which John explains as equivalent to 1260 days (Rev 12:6), which in turn equates with three and one-half years (using 30 days/month). The significance of these associations are discussed in more detail in the comments on Daniel 7.

The calendar of human history
belongs to God.

Jamieson makes an interesting statement regarding times and epochs - The “times” are the phases and periods of duration of empires (compare Daniel 7:25; 1Chronicles 12:32; 1Chronicles 29:30); the “seasons” the fitting times for their culmination, decline, and fall (Ecclesiastes 3:1; Acts 1:7; 1Thessalonians 5:1). The vicissitudes of states, with their times and seasons, are not regulated by chance or fate, as the heathen thought, but by God. (Daniel 2 Commentary)

Charles Clough offers an intriguing explanation of why Daniel specifically praised God for His control of times and epochs - "What was the central element of Babylonian education? The human viewpoint education of the day corresponded to what that you read in the newspaper every day? The horoscope. What’s the essence of the horoscope (Horoscope - Wikipedia)? That the times and the seasons are fixed by astronomical regularity. In other words, there’s a fatalistic determinism that’s involved in astrology (See Fatalism - Wikipedia), that the universe just sort of runs in a very fatalistic way and the times and the seasons are all preprogrammed. And Daniel says no, times and seasons are not preprogrammed. God changes the times and God changes the seasons… In astrological terms, God will change the constellation. God alters their time and their periods. He introduces an element of Catastrophism into the geophysical universe. God "tampers" with His own creation, He changes the times and the seasons. He’s not bound by His own natural laws. If He wants to change them He does. (Bible Framework) (Bolding added)

Albert Barnes in his comments on Daniel 2:2 adds that "Cicero also remarks (De Divin., p. 3), that ‘the Chaldeans, so named, not from their art, but their nation, are supposed, by a prolonged observation of the stars, to have wrought out a science by which could be predicted what was to happen to every individual, and to what fate he was born." (Daniel 2 Commentary)

He removes kings and establishes kings - NET - "deposing some kings and establishing others." Daniel's statement is virtually a summary of the dream before he interprets the dream. The interpretation that follows (Da 2:36–45), especially when amplified by Daniel 7–8, vividly demonstrates this truth as successive kings and kingdoms rise and fall according to God's sovereign decree. Babylon may appear invincible, but it will give way to another kingdom (Da 2:39), which in turn will yield to another, and so the divinely ordained succession continues until the God of heaven establishes a kingdom which will never be destroyed (Da 2:44). The emphasis is on God as the ultimate Cause behind the rise and fall of earthly rulers. Kings may gain their thrones through inheritance, conquest, political maneuvering, or military power, but Scripture looks behind these secondary causes to the sovereign hand of God. It follows that the great phrase He removes kings and establishes kings is not merely a general statement about God's sovereignty, because the remainder of Daniel is, in a sense, an inspired illustration of this very declaration.

Bob Utley - It is He who changes the times and the epochs He removes kings and establishes kings" Israel's God is the Creator and Controller of time/history. This is a recurrent theme in the Bible (cf. Deut. 32:8 [LXX]; Job 12:13-25; Ps. 22:28; 47:7-8; 66:5-7; 75:6-8; Isa. 10:5-14; Zech. 14:9; Dan. 4:17,25,32,35; 5:18-19; Acts 17:26; Rom. 8:28; 9; Eph. 1:11). All theology must start with a sovereign, unchanging, merciful Creator!

Tony Garland - This is a direct reference to the Sequence of Kingdoms revealed as the interpretation of Nebuchadnezzar’s dream. Nebuchadnezzar was raised up by God (Da 1:2; 2:37), but was slow to learn he would also be removed by God (Da 4:25, 31+; 5:21). The last ruler of Babylon, Belshazzar, failed to learn this lesson (Da 5:21, 28)… God turns a king’s heart wherever He wishes (Pr. 21:1). He will soon make use of Cyrus to release the Jews after the Medo-Persian empire overthrows Babylon. Yet Cyrus did not know Him (Isa. 44:28; 45:1-4). At the time of the last Gentile kingdom, God will turn the hearts of the ten toes (ten horns) to give the authority of their kingdoms to the beast (Rev. 17:17). (Daniel Defended)

John Calvin - Some are raised on high, and others fall to the ground. Experience teaches us these events do not proceed from human skill, or through the equable course of nature, while the loftiest kings are cast down and others elevated to the highest posts of honor.

Other OT passages affirm God's sovereign control over men and history…

Job 12:18 He loosens the bond of kings, And binds their loins with a girdle.

Ps 75:6-7 For not from the east, nor from the west, Nor from the desert [comes] exaltation; But God is the Judge; He puts down one, and exalts another.

Jeremiah 27:5 “I have made the earth, the men and the beasts which are on the face of the earth by My great power and by My outstretched arm, and I will give it to the one who is pleasing in My sight.

1Sa 2:7-8 “The LORD makes poor and rich; He brings low, He also exalts. “He raises the poor from the dust, He lifts the needy from the ash heap To make them sit with nobles, And inherit a seat of honor; For the pillars of the earth are the LORD’S, And He set the world on them.

Gleason Archer notes that "God determines when in history events are to take place and how long each process or phase in history is to endure. Thus Yahweh not only decreed the fall and destruction of Jerusalem in 587 B.C.—an event future for Daniel in 602 B.C.—but also the exact number of years the captivity would last (cf. Da 9:2)." (Expositor's Bible)(bolding added)

It is intriguing that just before Jesus ascended, His disciples asked Him if it was "at this time (chronos) You are restoring the kingdom to Israel" (Acts 1:6). Jesus answered them by declaring "It is not for you to know times (chronos) or epochs (kairos) which the Father has fixed by His own authority; but you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth." (Acts 1:7-8) In other words, Jesus agreed with Daniel that the Father controls the times and epochs!

Tony Garland adds that "Paul used the phrase to describe the coming of the day of the Lord as a thief on an unsuspecting world (1Th. 5:1-2 "Now as to the times [chronos] and the epochs [kairos]"). In his brief period as a “little-god,” the little horn (Da 7:8) will intend to change “times (Aramaic = iddan; LXX = kairos) and law” (Da 7:25). (Daniel Defended) (Bolding and notes added)

This description speaks especially of God's attributes of sovereignty, omnipotence and providence over the history of mankind. How interesting to see the little horn (the coming antichrist) try to change times (Da 7:25)

Things don't just happen to those who love God,
They're planned by His own dear hand,
Then molded and shaped, and timed by His clock;
Things don't just happen--they're planned.
--Fields

Providence is derived from the Latin word providere meaning to foresee or to attend to. The word providence according to Noah Webster's 1828 English Dictionary means "Foresight; timely care; particularly active foresight or foresight accompanied with the procurement of what is necessary for future use, or with suitable preparation. In theology, the care and superintendence which God exercise over His creatures. He that acknowledges a creation and denies a providence, involves himself in a palpable contradiction; for the same power which caused a thing to exist is necessary to continue its existence. Some persons admit a general providence, but deny a particular providence, not considering that a general providence consists of particulars. A belief in divine providence, is a source of great consolation to good men. By divine providence is often understood God himself."

Excellent article by Walter A. Elwell - Providence of God

Calvin may have been correct when he uttered the following statement "There is nothing of which it is more difficult to convince men than that the providence of God governs this world."

Job spoke of God's sovereignty (and omnipotence) when he declared "I know that you can do all things, and that no purpose of yours can be thwarted." (Job 42:2)

David - The LORD has established His throne in the heavens; and His sovereignty rules over all. (Psalm 103:19)

There is no attribute more comforting to His children
than that of God’s Sovereignty.

C H Spurgeon - There is no attribute more comforting to His children than that of God’s Sovereignty. Under the most adverse circumstances, in the most severe trials, they believe that Sovereignty has ordained their afflictions, that Sovereignty overrules them, and that Sovereignty will sanctify them all. There is nothing for which the children ought more earnestly to contend than the doctrine of their Master over all creation—the Kingship of God over all the works of His own hands—the Throne of God and His right to sit upon that Throne. On the other hand, there is no doctrine more hated by worldings, no truth of which they have made such a football, as the great, stupendous, but yet most certain doctrine of the Sovereignty of the infinite Jehovah. Men will allow God to be everywhere except on His throne. They will allow Him to be in His workshop to fashion worlds and make stars. They will allow Him to be in His almonry to dispense His alms and bestow His bounties. They will allow Him to sustain the earth and bear up the pillars thereof, or light the lamps of heaven, or rule the waves of the ever-moving ocean; but when God ascends His throne, His creatures then gnash their teeth. And we proclaim an enthroned God, and His right to do as He wills with His own, to dispose of His creatures as He thinks well, without consulting them in the matter; then it is that we are hissed and execrated, and then it is that men turn a deaf ear to us, for God on His throne is not the God they love. But it is God upon the throne that we love to preach. It is God upon His throne whom we trust. (Divine Sovereignty )

Ray Pritchard tells a humorous story related to sovereignty noting that "this is a clarifying doctrine. It teaches us that there is no such thing as luck, chance, fate or coincidence. You can have God or chance, but you can’t have both. When a cowboy applied for health insurance, the agent routinely asked if he had had any accidents during the previous year. The cowboy replied, “No. But I was bitten by a rattlesnake, and a horse kicked me in the ribs. That laid me up for a while.” The agent said, “Weren’t those accidents?” “No,” replied the cowboy, “They did it on purpose.” The cowboy realized that there are no such things as “accidents.” How about you, Christian? Do you believe that some things catch God by surprise? In the words of a good friend, “God is too sovereign to be lucky." (Read Pastor Pritchard's entire message and see also his series of 16 messages on Our Awesome God) (See also list of sermons by Dr Pritchard and the excellent messages of Pastor Brian Bill that relate to God's sovereignty)

Gleason Archer adds that "God determines when in history events are to take place and how long each process or phase in history is to endure. Thus Yahweh not only decreed the fall and destruction of Jerusalem in 587 B.C.—an event future for Daniel in 602 B.C.—but also the exact number of years the captivity would last (cf. Da 9:2). The rulers of earth may imagine they have attained power by their own might, but it is only by God's choice that they are permitted their transient authority. At any time he may remove them from their thrones and set up others in their place (Da 2:21a). (Expositor's Bible)

He removes kings and establishes kings (Job 12:18, Ps 75:6,7) - In this way God orders history, through His removal and establishment of world rulers. Nebuchadnezzar's dream and interpretation give clear testimony to God's sovereign control over kings and kingdoms. See one such removal in Daniel 4 in reference to King Nebuchadnezzar (Da 4:17, 32, cp God's tearing the Kingdom from Solomon in 931BC - 1Ki 11:11-14) And He even controls kings once they are established (Pr 21:1) without jeopardizing their free will or negating their personal responsibility (accountability) for their decisions! Oh, what a marvelous mystery!

Nebuchadnezzar has taken God's people into captivity, but only because God wanted to purify His people. This verse says that no king, no dictator, no president, etc, is a self-made man. God had raised Nebuchadnezzar up to be used during this 70 year period of disciplining (even though Nebuchadnezzar reigned only about the first 43 years) (cp God's declaration "Nebuchadnezzar… My servant" to utterly destroy Judah and Jerusalem - Jer 25:9, 27:6, 43:10)

Gives wisdom to wise men - On one hand this is a pithy pun, for the pagan "wise men" had failed to receive divine wisdom and were unable to address the king's request. On the other hand Daniel acknowledges from Whom his wisdom is derived (Da 1:17 "God gave them… wisdom"). Daniel comments on man’s complete dependence upon God for wisdom from above (Da 2:30).

Delitzsch adds that Daniel's "doxology now assumes special reference to Daniel’s own case. As Joseph ascribed his skill in interpreting dreams to God (Ge 40:8, 41:16), so Daniel acknowledges that He is the source of wisdom to those who possess it."

Life Application Study Bible - Page 132 - When we see evil leaders who live long and good leaders who die young, we may wonder if God is still in control. Daniel saw evil rulers with almost limitless power, but he knew that God "removes kings and sets up other kings" and that he controls everything that happens. God governs the world according to his purposes. You may be dismayed when you see evil people prosper, but God is in control. Let this knowledge give you confidence and peace no matter what happens.

Times (05732)(iddan) indicates a period of time.

James Swanson on iddan - 1. time, occasion in a general sense, without reference to other points of time (Da 2:8, 9, 21; 7:12); 2. (most versions) time, a period of time, as a definite unit: year, (seven) years (Da 4:16,23,25,32); three and a half years (NAB) Da 7:25, formally, time, times and a half time (= 1 + 2 + 1/2).

Iddan - 13x in 11v - Dan 2:8-9, 21; 3:5, 15; 4:16, 23, 25, 32; 7:12, 25

God's sovereignty overrules every calamity. Let's take a brief look at His sovereignty over historical events. Did you know that two great leaders, Prime Minister Winston Churchill and President Franklin Roosevelt, almost died before the World War II began? In December 1931, Churchill was struck by a car as he crossed Fifth Avenue in New York City. In Miami in December 1933, an assassin's bullet barely missed Roosevelt and killed the man standing beside him. Both leaders survived and contributed mightily to the defeat of Hitler. Why did they survive to lead their nations in this time of crisis? Because God was in control back then and He is still in control. God is sovereign over nations causing their leaders to rise and to fall (Da 2:21; 4:32, 33, 34, 35; 5:21). The prophet Habakkuk complained that it didn't seem right for God to use wicked Babylon to discipline Israel, but God assured him that this did not mean evil would triumph. God was in control and would one day bring about perfect justice

"Is it not indeed from the LORD of hosts That peoples toil for fire, And nations grow weary for nothing? For the earth will be filled With the knowledge of the glory of the LORD, As the waters cover the sea. (Hab 2:13, 14).

Dear brother or sister in Christ, rest assured that your times are also in the omnipotent, omniscient God's hands. No matter what may happen in this world, He is always in control! (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. — Reprinted by permission. All rights reserved)

This Is My Father’s World
Oh, let me ne'er forget
That though the wrong seems oft so strong,
God is the Ruler yet.
--M D Babcock

God Still Rules - As the year 1999 came to a close, great leaders of the century were remembered, including Prime Minister Winston Churchill and President Franklin Roosevelt. During World War II, they led Great Britain and the United States to defeat Nazism and Fascism.

Did you know that both men nearly lost their lives before the war began? In December 1931, Churchill was struck by a car as he crossed Fifth Avenue in New York City. In Miami in December 1933, an assassin's bullet barely missed Roosevelt and killed the man standing beside him.

Both leaders could have died, but they survived. Why? I believe God wanted these two men alive to lead their respective nations to victory over the enemy.

The Bible teaches that God causes nations and their leaders to rise and fall (Da 2:21; 4:32, 33, 34, 35; 5:21). When Habakkuk complained that it didn't seem right for God to use wicked Babylon to discipline Israel, the Lord assured the prophet that this did not mean evil would triumph. God was still in control and would one day bring about perfect justice (Habakkuk 2:13, 14).

We too can be sure that our times are in God's hands. No matter what may happen in this world, God still rules! — David C. Egner (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. — Reprinted by permission. All rights reserved)

This is my Father's world—
Oh, let me ne'er forget
That though the wrong seems oft so strong,
God is the Ruler yet. —Babcock

God's sovereignty
overrules any calamity.

God Moves In A Mysterious Way
William Cowper

God moves in a mysterious way
His wonders to perform;
He plants His footsteps in the sea
And rides upon the storm.

Deep in unfathomable mines
Of never failing skill
He treasures up His bright designs
And works His sovereign will.

Ye fearful saints, fresh courage take;
The clouds ye so much dread
Are big with mercy and shall break
In blessings on your head.

Judge not the Lord by feeble sense,
But trust Him for His grace;
Behind a frowning providence
He hides a smiling face.

Behind The Throne - Herbert Vander Lugt - During my lifetime I have seen evil men rise to political and military power, make colossal blunders, and pass off the scene. Even good leaders leave a record that includes mistakes and weaknesses.

The first chapter of Esther shows us the pride of King Ahasuerus, head of the mighty Persian Empire. He hosted an elaborate festival designed to display his riches and splendor. After 7 days of partying, the king gave orders to his servants to bring Vashti, his queen, before the revelers so they could see her great beauty. But Queen Vashti refused to come, humiliating the great king of Persia (Esther 1:12-18-note).

Ahasuerus was furious and sought counsel from the wise men of his kingdom. They advised him to remove Vashti as queen and “give her royal position to another who is better than she” (v.19). God used these unusual events to place a Jewish girl in a strategic position to preserve His people from destruction.

God’s name is not mentioned in the entire book of Esther, but the message in chapter 1 comes through loud and clear: God can bring good out of everything, even when flawed and mistake-prone humans are involved. He is the real power behind the throne. (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. — Reprinted by permission. All rights reserved)

We comprehend Him not,
Yet earth and heaven tell,
God sits as sovereign on the throne,
And ruleth all things well.
—Gerhardt

The most powerful ruler is but a pawn
in the hand of the King of kings.
Proverbs 21:1

Daniel 2:22 "It is He who reveals the profound and hidden things; He knows what is in the darkness, and the light dwells with Him.

KJV He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.

NET he reveals deep and hidden things. He knows what is in the darkness, and light resides with him.

NLT He reveals deep and mysterious things and knows what lies hidden in darkness, though he is surrounded by light.

ESV he reveals deep and hidden things; he knows what is in the darkness, and the light dwells with him.

reveals: Da 2:11,28,29 Ge 37:5-9 41:16,25-28 Job 12:22 Ps 25:14 Isa 41:22,26 42:9 Mt 13:13 Ro 16:25,26 1Co 2:9-11 Eph 3:5
knows: Job 26:6 Ps 139:11,12 Jer 23:24 Lk 12:2,3 Jn 21:17 1Co 4:5 Heb 4:13
and the: Da 5:11,14 Ps 36:9 104:2 Jn 1:9 8:12 12:45,46 1Ti 6:16 Jas 1:17 1Jn 1:5
Daniel Resources - Multiple Sermons and Commentaries

Related Passages:

Luke 12:2; 3 “But there is nothing covered up that will not be revealed, and hidden that will not be known. 3 “Accordingly, whatever you have said in the dark will be heard in the light, and what you have whispered in the inner rooms will be proclaimed upon the housetops.

THE GOD WHO KNOWS
THE UNKNOWN

It is He who reveals (LXX = apokalupto) the profound and hidden things - Daniel continues to emphasize that God alone is the Source of supernatural revelation. The Greek apokalupto literally pictures uncovering, unveiling, or removing that which conceals something so that what was previously hidden can now be seen and known. God does not merely discover profound and hidden things, for nothing has ever been unknown to Him. Rather, He unveils to man what has never been known to man but has always been perfectly known to Himself.

As discussed above (click) mystery (LXX = musterion) in Scripture is not something mysterious in the sense of being permanently incomprehensible. Rather, it is truth previously hidden from human knowledge which can be known only when God chooses to reveal it. Thus the emphasis is not on man's ability to penetrate divine secrets, but on God's gracious initiative in making them known. There is no other way for man to know about the future except through a revelation from God (Da 2:19).

Job 12:22 “He reveals mysteries from the darkness, and brings the deep darkness into light."

Amos records that "Surely the Lord God does nothing Unless He reveals His secret counsel To His servants the prophets. (Amos 3:7, cp Isa 44:7-8, 2Ti 2:21 Daniel was a vessel for honor "prepared for every good work")

In Isaiah we read "Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: 'I am the first and I am the last, And there is no God besides Me. 'Who is like Me? Let him proclaim and declare it; Yes, let him recount it to Me in order, From the time that I established the ancient nation. And let them declare to them the things that are coming And the events that are going to take place. (Isaiah 44:6, 7, cp Isa 41:22,26 42:9)

We could not even comprehend the Scriptures unless God had chosen to reveal the profound truths in them to us - Paul explains this principle writing

"Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things freely given to us by God, which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words. But a natural man (unbeliever) does not accept the things of the Spirit of God; for they are foolishness to him, and he cannot understand them, because they are spiritually appraised. (1Cor 2:12-14)

Peter gives us the NT perspective on God's revelation of the profound and hidden things to Daniel -

But know this first of all, that no prophecy of Scripture is a matter of one’s own interpretation (not saying one cannot interpret prophecy but that the prophecy is not a matter of "self" revelation but Spirit revelation as the following context clearly teaches), for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God. (2Peter 1:20, 21)

Profound (05994)((amiyq) is "an Aramaic adjective meaning profound, deep (Ed: Spatially speaking but not used with this sense in Scripture). It means deep in a physical sense, as a deep valley. It is used (Ed: only here in the Bible) in a figurative sense of the type of things God reveals, deep things that only He knows." (Baker)

The LXX [TH] translates amiyq with the adjective batheos which is used in Rev 2:24 of the "deep things of Satan." Batheos literally speaks of something deep spatially (well in Jn 4:11), and then comes to refer to an extreme degree of anything (such as when Eutychus was "sinking into a deep sleep" while Paul was speaking - Acts 20:9)

Albert Barnes comments that profound and hidden things refers to "A species of knowledge which lies beyond any natural compass of the human powers, and in which a supernatural influence is needed - such things as the Chaldeans and astrologers claimed the power of disclosing. The assertion here is, that when the highest human wisdom showed itself insufficient for the exigency, God was able to disclose those deep truths which it was desirable for man to understand. Applied generally, this refers to the truths made known by revelation - truths which man could never have discovered by his unaided powers." (Daniel 2 Commentary)

Darkness… light - God "created darkness," (Isa 45:7) but "God is light" (1Jn 1:5, Ps 36:9) and thus darkness hides nothing from Him (Ps 139:12-Spurgeon's note; cp Jer 23:24, Lk 12:2, 3, He 4:13). Darkness speaks of things that are hidden, and in the present context speaks of the historical future events described in the king's dream. Compare Ex 14:19, 20. As James says God is "the Father of lights." (James 1:17)

John Calvin comments on He knows what is in the darkness explaining that "Scripture, when it wishes to assert what is peculiar to God, joins these two things inseparably; first, God foresees all things, since nothing is hidden from his eyes; and next, he appoints future events, and governs the world by His will, allowing nothing to happen by chance or without His direction. Daniel here assumes this principle, or rather unites the two. (Daniel 2 Commentary)

Light dwells with Him - In context Daniel is referring to God's ability to illuminate those things not discernible to natural eyes. As David explains "Even the darkness is not dark to Thee, And the night is as bright as the day. Darkness and light are alike [to Thee]." (Ps 139:12) After explaining that the Word of God is living and active, the writer of Hebrews says "there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do." (Heb 4:13) Solomon writes "Prov 15:3 The eyes of the LORD are in every place, Watching the evil and the good." Daniel affirms that God is not dependent upon some source outside Himself for illumination. He is Himself the Source of light and revelation (cf 1Jn 1:5, 1Ti 6:16). We could sum it up by saying what is hidden from us is open before Him. What is unknown to us is fully known by Him. What is future to us is perfectly known by Him.

Daniel 2:23 "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."

KJV I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king's matter.

NET O God of my fathers, I acknowledge and glorify you, for you have bestowed wisdom and power on me. Now you have enabled me to understand what I requested from you. For you have enabled me to understand the king's dilemma."

NLT I thank and praise you, God of my ancestors, for you have given me wisdom and strength. You have told me what we asked of you and revealed to us what the king demanded."

ESV To you, O God of my fathers, I give thanks and praise, for 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 matter."

thanks: 1Ch 29:13 Ps 50:14 103:1, 2, 3, 4 Isa 12:1 Mt 11:25 Lk 10:21 Jn 11:41
for You: Ge 32:9, 10, 11 Ex 3:15 1Ki 8:57 18:36 1Ch 29:10 2Ch 20:6
who have given: Da 2:20,21 Pr 8:14 21:22 24:5 Ec 7:19 9:16,18
and have: Da 2:18,29,30 Ge 18:17 Ps 25:14 Am 3:7 Jn 15:15 Rev 1:1 5:5
Daniel Resources - Multiple Sermons and Commentaries

THE FAITHFUL
COVENANT KEEPING GOD

To You, O God of my fathers, I give thanks and praise, for (term of explanation) You have given me wisdom and power; - God of my fathers (cp Ge 31:42) - "Fathers" is a reference to the patriarchs Abraham, Isaac, and Jacob, and thus an allusion to the unconditional Covenant God made with the patriarchs. This was a covenant He would be faithful to keep, even though at the time of Daniel's prayer Israel had been torn from the land promised to Abraham, Isaac and Jacob. Yes, God will discipline Israel, but God will not forget His promises to Israel, because He is the faithful covenant keeping God! There are those in evangelicalism today who feel God is "finished with Israel" and that all the OT promises to her have been shifted to the Church, who they interpret now as the "Israel of God." Some refer to this as replacement theology, and perhaps there were many in Daniel's day who were sure God was finished with Israel as a nation. But they were wrong then and those of that same persuasion are wrong now! The very creation in May, 1949 against all odds and subsequent survival of tiny Israel (I am not commending ALL of their international behavior) surrounded by violently anti-Semitic nations should make it blatantly clear that God is NOT finished with Israel (see Israel of God). And why not? Because He has yet unfulfilled promises which He made with Daniel's fathers, Abraham, Isaac and Jacob! See related resources - Covenant: Abrahamic versus Mosaic and Covenant: Abrahamic vs Old vs New.

In another time of exile in Egypt, we read "So God heard their groaning; and God remembered His covenant with Abraham, Isaac, and Jacob." (Ex 2:24, 3:16, 6:3-4 - all uses of Abraham, Isaac and Jacob = Ex 2:24; 3:16; 6:3, 8; 33:1; Deut 6:10; 9:5, 27; 29:13; 30:20; 34:4; 2Ki 13:23; Jer 33:26; Mt 8:11; Acts 3:13 - note frequent emphasis on "the land")

Tony Garland on God of my fathers - The name emphasizes God’s covenant faithfulness and is rooted in the covenant He established with Abraham, who was called from the very region where Daniel now found himself captive. Abraham left “Ur of the Chaldeans” (Ge 11:28; 15:7; Ne. 9:7) bound for the Promised Land of Israel and now Daniel had come full circle, back to the land of the Chaldeans! Yet Daniel understood that despite all outward appearances, God was still bound by His promise to the fathers (Ge 12:1-3; Ge 15:7; 17:19-21; 21:12; 22:18; 25:5, 11, 23; 26:3-5; 26:24; 27:27; 28:3-4, 13-15; 32:9; 35:11; 48:4; 49:10). It was God’s covenant faithfulness standing as a guarantee behind Daniel and his companions who found themselves back in the region of Ur under foreign domination. (Daniel Defended)

Notice the pronouns (I… me… me… we… us) - Daniel makes sure to include his 3 prayer partners!

Even now You have made known to me what we (Daniel includes the other 3 Hebrews) requested of You, for (term of explanation) You have made known to us the king's matter." - These words of God's wise man stand in striking contrast to the confession of Babylon's wise men in Da 2:10 “There is not a man on earth who could declare the matter for the king." From the standpoint of unaided human ability, they were correct. But they had left the God of heaven out of their calculation! What man could not discover, God could disclose. What Babylon's wisest men could not ascertain, God could reveal.

It is interesting that four Hebrews had petitioned God but He spoke specifically only to Daniel, His man in Babylon! He had a mission for His man in Babylon! But as Chapter 3 demonstrates, God would use Daniel's 3 prayer partners to teach one of the more profound lessons on faith in all the Bible! Each had their specific roles to play in God's great drama of redemption. We should never underestimate the hidden contribution of those who pray for the person standing publicly in the place of ministry.

Four men went to their knees, one man received the revelation,
but God received all the glory.

🙏 THOUGHT - And the same can be said for your life dear saint. You may not have the exalted podium of Daniel, but if you are faithful, you can be assured that you will be fruitful, not only in this life but in the life to come (cf 1Ti 4:8)! So hang in there. It's too soon to quit!

David Guzik adds that "Daniel had the certainty of faith to believe that God gave him the answer, even before confirming it before Nebuchadnezzar yet." As Paul would say, Daniel was walking by faith, not by sight. His faith would soon be confirmed. And when it was, his faith would grow even greater (Daniel 2 Commentary)

The king's matter - This refers to the mystery especially the dream aspect (a matter unrevealed to the pagan wise men) and to the interpretation of the dream.

The Babylonian wise men insisted that Nebuchadnezzar first supply the dream, after which they would supposedly supply its interpretation (Da 2:4, 7). Daniel required neither from the king, because God supplied both. This distinction is important because revealing the dream served to authenticate Daniel's interpretation. Nebuchadnezzar already knew what he had dreamed. Therefore, when Daniel accurately described something that could only have been known supernaturally, the king had compelling reason to believe Daniel's interpretation of what the dream meant.

Life Application Study Bible - Page 132 - After Daniel asked God to reveal Nebuchadnezzar's dream to him, he saw a vision of the dream. Daniel's prayer was answered. Before rushing to Arioch with the news, Daniel took time to give God credit for all wisdom and power, thanking God for answering his request. How do you feel when your prayers are answered? Excited? Surprised? Relieved? There are times when we seek God in prayer and, after having been answered, dash off in our excitement, forgetting to give God credit for the answer. Match your persistence in prayer with gratitude when your requests are answered.

David Jeremiah draws several applications from Daniel 2:1-23 (Agents of Babylon: What the Prophecies of Daniel Tell Us)

As we look over the record of the insomniac in this chapter, here are three things to consider:

1. Since God will be awake all night, you can sleep! Like Nebuchadnezzar, we often take our problems to bed with us. We lie down and think of the global threats engulfing society. But God wants to give His beloved children sleep, which means we can cultivate quiet, trusting minds and hearts that can rest in His sovereign control. “It is vain for you to rise up early, to sit up late, to eat the bread of sorrows; for so He gives His beloved sleep” (Psalm 127:2).

2. You may not know what the future holds, but you know who holds the future. Almighty God knows what we cannot know. He knows what is in the darkness. He knows what is in the future. And He knows us and cares for us and watches over us day and night. He alone can solve our problems, guide our paths, shape our futures, and accomplish His decrees by His invincible power. “He reveals deep and secret things; He knows what is in the darkness, and light dwells with Him” (Daniel 2:22).

3. Since the whole world is in God’s hands, your world is in God’s hands. “Who has measured the waters in the hollow of His hand, measured heaven with a span and calculated the dust of the earth in a measure? Weighed the mountains in scales and the hills in a balance?” (Isaiah 40:12). If Almighty God can hold the entire world in His hands, He can also control all that is going on in the governments of the world, as the book of Daniel shows us. Is it not reasonable, then, to trust Him with your world? When you feel overwhelmed with your problems and daily pressures, remember that God can handle those, too. You can leave them in His mighty and gracious hands.

Daniel 1 Commentary
Daniel 2:24-49 Commentary

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